THE 



ACKNOWLEDGED DOCTRINES 

OF THE 

CHURCH OF ROME, 

BEING AN EXPOSITION OF 

ROMAN CATHOLIC DOCTRINES, 

AS SET FORTH BY 

ESTEEMED DOCTORS OF THE SAID CHURCH, 

AND 

CONFIRMED BY REPEATED PUBLICATION, WITH THE SANCTION 

OF 

BISHOPS AND MINISTERS OF HER COMMUNION. 



BY 

SAMUEL CAPPER. 



LONDON : 

CHARLES GILPIN, 5, BISHOPSGATE STREET WITHOUT. 
EDINBURGH : ADAM & CHARLES BLACK. 
DUBLIN: JAMES B. GILPIN, DAME STREET. 

1850. 



ADDRESS. 



To those who desire to understand the doctrinal tenets of the 
Romish Church, and to derive that information from a source 
which is free from suspicion of intentional misrepresentation, 
this work is offered. The Editor has been often grieved to find, 
both among the members of the Romish Church itself, and, as 
might more naturally be expected, among others, though sur- 
rounded by those who profess her doctrines, so large an amount 
of ignorance of her real principles. To the members of the 
Church of Rome he may be permitted to remark, that as this 
work is only a compilation, or rather classification, of the notes 
prepared by the Doctors of the College of Douay for the edifica- 
tion, instruction, and warning of the English reader of their 
own translation of the Latin Vulgate into the English tongue, 
it is difficult to imagine that any reasonable objection can be 
urged against the perusal of it by Roman Catholics, by those 
who undertake to be their guides in spiritual matters. 

To those who are, like the Editor himself, willing to accept 
of no explanation of the tenets of any religious body, but that 
which emanates from persons who, being recognised teachers, 
are therefore as a duty bound to understand and faithfully to 
explain the same, it will probably be a satisfaction to have, in a 
work of moderate size, the means of learning that which these 
learned Doctors thought it proper to publish, and re-publish, 
for the advantage of the English Roman Catholic, upon his 
becoming possessed of the Holy Scriptures in the vernacular 
tongue : but as many of the principles and sentiments herein 
set forth may appear to some readers at variance with sound 
morality and integrity of purpose, it may be remarked that 



11 



ADDRESS. 



these apprehended deviations from scriptural morality had been 
brought under the notice of the public in the interval between 
the production of different editions. In proof of this latter state- 
ment, the Editor may mention that he has now before him a 
copy of an edition of " The Holie Bible, faithfully translated into 
English by the English College of Douay," printed at Douay by 
Lawrence Kellam, 1609 : he has also on his table a book printed 
at London in the year 161 7, written by William Fulke, which 
contains a copy of the New Testament as issued from the Col- 
lege of Bheims, (from whence it was, probably, afterwards re- 
moved to Douay,) where the Old Testament was printed : the 
notes of the edition of 1609 are exhibited in this work of William 
Fulke' s, and are the subject of animadversion. By the internal 
evidence of the book, it is manifest that the discussion was 
warmly carried on in various pamphlets of the day. The Editor 
has also a more recent edition of the Douay Bible, printed in 
1633, 1635, in which he cannot perceive any alteration made in 
the notes or annotations. This appears to him to show plainly, 
that the Romish authorities in the College were satisfied with 
that which they had originally published ; nor has he been able 
to discover that any competent Bomish authority ever disavowed 
the Rhemish and Douay notes. It is somewhat to the purpose, 
if not conclusive on the point of their being sanctioned by the 
Bomish hierarchy, that in 1816 and 1818, a great part of these 
notes were re-published in a large quarto Bible, under the sanc- 
tion of three Boman Catholic Archbishops, nine Bishops, one 
Boman Catholic Warden of Galway, and three hundred Boman 
Catholic clergymen in different parts of Ireland. He may, 
perhaps, be excused for inserting a paragraph from the adver- 
tisement of this edition, to demonstrate the quality and autho- 
rity claimed for these notes and annotations; it is thus expressed : 
" Containing the whole of the Books, in the Sacred Scriptures, 
" explained or illustrated with valuable notes or annotations, 
" according to the interpretation of the Catholic Church, which 
" is our infallible and unerring guide in reading the Holy Scrip- 
" tures, and leading us to salvation." 



PREFACE. 



It seems desirable to put the reader in possession of such infor- 
mation as may enable him to judge of the objects of the Editor, 
and of the fairness with which these objects may have been 
pursued or carried out. In the first place, it may be stated, 
that the Editor is . a member of the Society of Friends, com- 
monly called Quakers, and that from an early period of his life, 
all that appertained to the Roman Catholic hierarchy, dogmas, 
discipline and general interests, have been subjects that have 
attracted his attention. In common with others, he has ex- 
perienced the great difficulty of fixing any tenet or doctrine to 
be of the Roman faith with certainty : he early perceived that 
the Roman power and establishment was one of a very extended 
character, embracing not only dogmas of religion, but principles 
calculated to accumulate power, and eventually, if not success- 
fully opposed, to bring all governments under its control. 
Some years ago he met with a copy of the Douay Bible, printed 
by John Cousturier, at Rouen, 1635, 1633, (the former is the 
date of the two volumes of the Old Testament, the latter that of 
the volume of the New Testament). In the title-page it is 
stated that this is faithfully translated, &c, "with arguments of 
" the books and chapters, annotations, tables, and other helps, 
" for better understanding the text : for discoverie of corrup- 
" tions in some late translations : and for clearing controversies 
( ' in religion/' On the perusal of this very diffuse work, he found 
that the various matters treated of were taken up in so many diffe- 
rent aspects, as the text commented upon might seem to present 
them to the mind, that the treatise was to him, of all that he has 
met with, the most satisfactory declaration of Roman Catholic 



PREFACE. 



doctrines, principles and designs, from the pens of accredited 
doctors of the Roman Catholic profession ; and he was not the 
less disposed to valne this authentic exposition of doctrines and 
principles of the Latin Church, for that it was written in the 
form of instructions and advices to English members of their 
own church, inasmuch as the relative position of the parties 
would insure a speaking out with confidence and using little 
reserve. It may be well for the reader also to bear in mind, that 
the doctrines and principles herein laid down, were early criti- 
cised by certain learned members of the Church of England, and 
no inconsiderable dispute arose between the parties ; and that 
these objections, after sleeping for a comparatively long season, 
were revived about the year 1813, when a new edition of the 
Douay Bible (containing a large portion of these annotations, 
which had been almost 200 years before brought under critical 
review) was issuing from the press in Ireland ; a fresh debate 
commenced by parties interested in the subject, and particularly 
the matter was investigated before a Committee of the Houses of 
Parliament, on which occasion many witnesses were examined. 
These facts are adverted to in order that the reader may rest 
assured, as the Editor himself is, that the notes contained in these 
volumes are the sentiments and doctrines of the Roman Catholic 
Church as set forth by the Priesthood of that Church ; for, not- 
withstanding a considerable degree of attention paid to the sub- 
ject for some years, the Editor has never discovered any disavowal 
of the Rhemish or Douay notes from any competent authority. 
It is true that individuals under the pressure of circumstances 
have declared their disapproval of the notes ; but it is also cer- 
tain that, as late as 1816, a large proportion of these notes, and 
specially many of those most objected to, were republished under 
the sanction mentioned in the preceding " address.'" 

At a more advanced period of the Editor's life, circumstances 
have led him to an extensive acquaintance with Romanism, in its 
practical influence upon men and women, both as individuals 
and in their social relations ; this intercourse occurred to some 
extent on the continent of Europe, but especially in Ireland j 



PREFACE. 



V 



and his deliberate conviction is, that the great leading principles 
laid down in the notes, &c, of the said Douay Bible, are the 
gniding principles of action, now influencing the leaders of 
Roman Catholic movements, under whatever name or profession 
carried on, and whether on a larger or smaller scale. 

The object desired by the Editor, is to put into the hands of 
sincere enquirers after truth a book of reference, wherein, with- 
out devoting years of labour to obtain the knowledge, they may 
find a plain declaration of Roman Catholic belief, and of the 
avowed objects of the workers of this stupendous political and 
moral machine. He is not so little acquainted with the usual 
course adopted in such cases, as to hope to escape misrepresen- 
tation of his motives, or probably, to have the facts herein 
alluded to called in question, or boldly denied: he does not 
however address himself to sophists and cavillers, but to the 
sincere enquirer. 

In order that the sentiments developed on any certain topic 
may be the more readily examined, the notes have been arranged 
in chapters, so that many of the leading doctrines and some 
great principles, may be found treated of under distinct heads : 
the Editor does not flatter himself that he has made the best 
classification that might have been made, though he has taken 
such pains to do so, as his abilities and limited leisure have per- 
mitted. It will soon be perceived by the attentive reader that 
many of the notes embrace several subjects, and consequently 
might have been placed under different heads ; but as the same 
note has never intentionally been repeated, it will no doubt be 
found that he might have assigned a more appropriate place in 
his classification to some of them. 

It seems quite proper to observe, that it has been considered 
that the work would be more satisfactory and interesting, given 
exactly as he found the notes in his edition, 1633, 1635, follow- 
that orthography, &c. ; the reader will find the text of the 
Douay version of the edition of that date inserted, and then the 
note of the same edition ; and that he may have no doubt as to 
the notes that were republished in 1816, that date is added to 



vi PREFACE. 

the notes when they were found in the latter edition, but if the 
note has been materially changed, then the new note of 181 6 u 
given also. In some cases, a word become nearly or quite 
obsolete, and occasionally an expression, has been changed in 
the edition of 1816 ; in such cases, where the sense is unaltered, 
the Editor has not thought it requisite to notice such alteration . 
In some few places there may be a note in 1816 and no corre- 
sponding note in 1633, 1635 — in these cases the note of 1816, if 
pertinent to the matter in hand, will generally be found in 
this work. On this part of the subject it remains to observe, 
that there have been several editions since the large quarto of 
1816, 1818, of an octavo size, much less expensive : the Editor 
had one of those of 1825, and now has one of 1843, both, he 
believes, certainly the latter, published by Richard Coyne of 
Dublin, bookseller to the Royal College of St. Patrick, 
Maynooth, as he states in the title-page. The notes in these 
editions are comparatively few, and in most cases, where they are 
the same as those to the edition of 1816, 1818 — and this is not 
unfrequently the case — the date 1843 is given. It is believed 
that the editions of 1825 and 1843 are perfectly similar, but the 
Editor has not that of 1825 now by him to compare them. The 
Editor may, perhaps, here be allowed to state a fact which has 
appeared to him a little curious, namely, that although he has 
never met with any notice that any alterations have been made, 
under authority, in the text of the Douay version, he has never- 
theless found that there are very numerous alterations, and 
some not of small account, from the text as published in 1609, 
and 1633, 1635, and those of 1816, 1818, 1825, and 1843 ; and 
it is observable that these latter are much more in accordance 
with what is called the authorized version than the earlier 
editions. It was originally the intention of the Editor, to give 
the text of the later editions as well as the more early ones, but 
the great addition it would have made to the size of the work 
prevented him from carrying into effect this intention ; and this 
he regrets the less, because any person desirous of it may pur- 
chase an octavo Douay Bible for six or seven shillings. 



PREFACE. 



VU 



To the reader who has never had the opportunity of examining 
one of the larger Douay Bibles, it will perhaps be requisite to 
say, that they contain a great deal of matter besides the actual 
text of Scripture, with the notes and annotations. 

No. of pages. 

1st. There is — An address to the right well-beloved 

reader . . . • • .10 

2nd. The summe and partition of the Bible . . 2 
3rd. The summe of the old Testament . . 1 i 

4th. Of Moyses the authour of the five first books . i 
5th. Arguments to almost every book, of various lengths. 
6th. A Briefe remonstrance of the state of the Church 
and face of religion in the first age of the world, 
from the creation to Noe's floud, the space of 1656 

yeares 7 

7th. The continuance of the Church and Religion, in 
the second age of the world, from Noe's floud to 
Abraham's going forth of his countrie ; the space of 

368 yeares . 4 

8th. The continuance of the Church and Religion in 
the third age, from Abraham's going forth of Chaldea, 
to the parting of Israel out of iEgypt, the space of 

430 yeares 10 

9th. The continuance of the Church and Religion, in 
the fourth age, from the parting of Israel out of 
iEgypt, to the foundation of the Temple, the space 
of 480 yeares ....... 14 

10th. The continuance of the Church and Religion, in 
the fifth age, from the foundation of the Temple to 
the captivitie in Babylon, the space of 430 yeares . 9 
11th. (At the end of the book of Job.)— A Briefe 

recapitulation of this strange and sacred historie . 4 
12th. Proemial annotations on the Psalmes . . 10 
13th. Concerning interpretations of holie Scripture . \ 
14th. The continuance of the Church and Religion, in 
the sixt age, from the captivitie in Babylon, to the 



VU1 PREFACE. 

No. of pages. 

comming of our Saviour, neer the space of 610 
yeares 15 

15th. An Historical table of the times, special persons, 
most notable things, and Canonical books of the 
Old Testament 14 

16th. A table of contents, or index . . . 18 

17th. New Testament. — The preface to the Reader, 
treating of these three points : Of the translation of 
Holy Scriptures into the vulgar tongues, and 
namely, into English ; Of the cause why this New 
Testament is translated according to the ancient 
vulgar Latin text, and of the manner of translating 
the same ........ 21 

18th. A table of certaine places of the New Testament 
corruptly translated in favour of Heresies of the 
dayes in the English Editions, specially of the yeares 
1562, 77, 79 and 80 6 

] 9th. An ample particular table, directing the reader 
to the Catholike Truths here deduced out of the 
Holy Scriptures, and impugned by the Adversaries, 
especially of our time ...... 2 

20th. Of Controversies 26 

The whole is published under the express approbation of — 

Guillelmus Estius, Sacrse Theologise Doctor, et in Academia 
Duacensi Professor ; 

Bartholomseus Petrus, Sacrse Theologise Doctor, et in Uni- 
versitate Duacensi Professor ; 

Georgius Colvenerius, S. Theologise Doctor, et ejusdem in 
Academia Duacena Professor. 

Dated 8th November, 1609. 

Note that this approbation is prefixed to the first volume : at 
the end of the second volume is a document, approving in the 
fullest manner of the translation, arguments of the books and 
chapters, with the annotations and recapitulations, signed by — 

Joannes Wrightus, Ecclesise Collegiatse Gloriosiss, Yirginis 
Cortracensis Decanus ; 



PREFACE. 



ix 



Matthaeus Kellisonus, S. Theologise Doctor ac Professor in 
Universitate Remensi; 

Guillielmus Harrisonus, S. Theologise Doctor. Oinnes ali- 
quando Sacrarum Literarum in hoc Collegio Professores. — Dated 
1609; 

It is repeated that, armed with these approbations, which have 
been pubhshed over and over again, it seems competent to quote 
such parts as appear to elucidate the Roman views, without 
danger of misrepresenting the body, or at least the governors 
of that Church. 

Throughout the whole of these different treatises, the notes 
and annotations, very copious references are made to the works 
of ancient writers, as Polycarp, S. Irenseus, Origen, Tertullian, 
S. Cyril, S. Cyprian, S. Hillarie, S. Gregorie, S. Leo, S. Augus- 
tin, &c. &c. : but as this work is not intended to concentrate 
the opinions of various persons on the subjects treated of, but 
to exhibit the opinions accredited and adopted by the Romish 
Church, the references to the authors quoted have not been 
generally inserted ; and as the Editor conceives that neither in 
the Romish nor any other Church, would it be admitted, that 
any views or doctrines ought to be supported, be they sanctioned 
by whomsoever they may, which are at variance with, or opposed 
to the plain sense of the Holy Scriptures, so is he particularly 
desirous that all classes of readers should duly consider the con- 
sistency of the doctrines and principles laid down in these notes 
with the clear teachings of the inspired volume. 

It may also be well to remark, that as the Editor's object has 
been to represent faithfully the leading doctrines and system of 
the Romish Church, readers of every denomination will find in 
the following pages, not only much that accords with their own 
views of Christian Truth, but also much that is truly excellent 
both in interpretation and comment. It must not be imagined 
that a selection of extracts has been made for the purpose of 
exhibiting supposed errors. To whatever extent the doctrines 
of Roman Catholicism may be either true or false, the reader is 
left to form his own judgment respecting them. But here it 



X 



PREFACE. 



may be thought that we clash at once with one of its leading 
tenets, for nothing is more prominent in the following pages 
than the assumed right on the part of the Romish teachers, not 
only to condemn every interpretation of Scripture except their 
own, but also to prohibit the very possession and use of the 
Bible to any extent they please. We must not take the words 
of God from his own mouth : they would constitute a very 
unsafe guidance, even with the Holy Spirit to assist us in under- 
standing and applying them. — (Page 16.) But we must look to 
Doctors and Priests, and " take the law and our faith at their 
" mouthes, because our faith and religion commeth not to us 

properly or princippally by reading of Scriptures, but by hear- 
" ing of the Preachers lawfully sent." " Therfore this holy Booke 
" of the Scripture is called of S. Ambrose, the booke of Priestes ; 
" at whose hands and disposition we mtist take and use it. ,} — (See 
page 15.) " The Bible is the old and only right and inheritance 
" of the Catholike Church, andbelongeth not to Heretikes at al," 
(that is Protestants, and all who are not Papists,) " whom Origen 
calleth 'Theeves of the Scriptures/ " — (See page 16.) 

That Protestants are classed among the very worst of Here- 
tics is observable throughout. — See pages 19, 20, &c. "The 
" Protestants doe excel the ancient Heretikes, none ever more 
" impurely translating the word of God then they doe," &c. — 
(See page 27.) 

Having claimed the sole right of holding, teaching, and 
interpreting Scripture, the Bomish teachers pronounce, that 
" we must not be content with the Bible, without taking along 
" with it the traditions of the Apostles , and the interpretations of 
" the Church, to which the Apostles delivered both the book and 
" the true meaning of it." — (Page 28.) 

Emanating from a being perfect in wisdom and knowledge, 
and addressed to his creatures for their guidance through life, 
his commands, exhortations, and directions, are yet so obscure, 
or so imperfectly expressed, so little adapted to the condition 
and wants of mankind, that unless they be interpreted to one 
portion, by another portion, equally frail, fallible, and sinful, 



PREFACE. 



xi 



tliey cannot be understood. " Unless they be at the guiding of 
" wise men they are not only useless but pernicious : like meates, 
u elements, fire, water, candle, knives, swords, and the like, they 
" would marre al ; if they were in the hands of every one." — 
(Page 16.) 

With this assumed power to expound the words of God, there 
is evidently no appeal to any authority beyond that of the Romish 
Doctors and Priests ; and such power is self-evidently without 
any definite limit, as regards either comment, explanation, or 
addition. The reader will accordingly find in the following 
pages, ample illustration of the extent to which this power is 
exercised, and if he be one of those who claim the right of 
thinking and judging for themselves, he will constantly have 
occasion to pronounce that for such and such a decision, or 
addition, or interpretation, there is not a particle of authority 
beyond the dictum of those, who, whether rightly or wrongly, 
have thus assumed the office of expositors. 

Mankind being in this manner divided into two classes, the in- 
structed and the uninstructed — those who teach and those who are 
to be taught — it might naturally be supposed, if not pronounced 
with certainty, that the style of address employed by the former 
to the latter would be in accordance with this remarkable dis- 
tinction of position. We find accordingly that the explanations 
and comments of these learned doctors are everywhere addressed 
to the simple, the ignorant, and the unreflecting. The appeal 
is to the blind multitude, and in fact a blind submission is 
demanded. There must be no examination, no application of 
any test. There must be no noble Bereans, " to try and judge 
by the Scriptures whether their teachers and preachers be 
true." This "were the most foolish disorder in the world." 
The hearers " are bound to believe the Catholike Preacher, and 
" obey his word, whether he allege Scripture or no; or whether 
" they can read or understand the Scriptures or no." — (See 
Douay Bible, 1633, 1816, Acts xvii. 11.) 

These, then, are the doctrines which lie at the root of Roman 
Catholicism. They constitute the basis on which the entire 



Xll PREFACE. 

system rests. Whether they are right or wrong this is not the 
place to discuss ; but one reflection spontaneously arises. In 
the hands of a corrupt or unprincipled priest, they constitute an 
engine of despotism and oppression — a means of riveting chains 
on the ignorant multitude, and of keeping them in slavery and 
mental darkness — which is not surpassed by any invention the 
world has ever witnessed. Whilst this self-evident position 
must be at once admitted, it may be said that the one element 
is wanting, which gives it any practical force ; that there are 
not, and there have not been, corrupt or unprincipled priests. 
Much less have there been combinations among priests, to use 
their prodigious power for unworthy purposes. Now this is a 
point with which we have nothing to do. The character of the 
present work does not consist with the pursuit of such an 
enquiry. The object has been to exhibit the doctrines of the 
Roman Catholike faith, as they are avowed and published by 
the most unquestionable authorities. On one point alone do 
we openly declare issue with these authorities. We invite the 
reader to judge for himself. We declare that he is competent 
so to do. We maintain that every mind ought to be unshackled 
as to what it is to believe, and that it is accountable for its 
belief to God alone. Nay, we assert our conviction, that every 
individual is required by his Creator to use the powers given 
him to ascertain what the Truth is, confiding in the gracious 
declarations made by our blessed Lord, Luke xi. 13 — If " you 
then being naught, know how to give good guiftes to your 
children, how much more wil your Father from Heaven give the 
good Spirit to them that aske him and again, John xvi. 13 — 
" But when the spirit of truth commeth, he shal teach you al 
truth." 

That the tendency of unlimited power in the hands of fallible 
man is always to abuse, is undeniable. Whether this enormous 
power vested in the Romish priesthood has ever been abused, 
the reader will determine for himself. The page of history is 
before him. The present state of the world is before him. 
Both the character and conduct of Priests, in every variety of 



PREFACE. 



xiii 



position, has been abundantly exhibited. From the highest 
functionary glorying in regal splendour, to the austere monk 
that courts privation and pain, enough is known to enable the 
unfettered mind to connect the doctrines pourtrayed in the 
following pages, with their practical working in the world, and 
to form his own conclusions on a system which, to say the least, 
while it claims absolute sovereignty over the empire of mind, 
comprises the most stupendous machinery for the universal 
establishment of both ecclesiastical and political power. 

In conclusion, the Editor, believing as he does in the truth of 
the prophetic declaration respecting Christ's kingdom, Isaie 
xxxv. 8 — " And a pathe and a way shal be there, and it shal be 
called the holie way : the polluted shal not passe by it, and this 
shal be unto you a direct way, so that fooles cannot erre by it." 
Would implore all who are looking towards Rome for a revival 
of ancient Christianity, to ponder well the essential condition of 
their embracing the Romish faith, that of accepting for Divine 
commands, not the plain declarations of inspired writers, but the 
interpretations and decisions of fallible men ; of substituting for 
the simple truths of the Gospel, an elaborate scheme of religion, 
the tendency of which as has been abundantly proved, is to 
perplex, to bewilder, and finally, to mislead the mind. 

SAMUEL CAPPER. 



19th of Ninth Month, 1849. 



CONTENTS. 



CHAPTER I. 

PAGE. 

Reading the Scriptures 1 

CHAPTER II. 

Knowledge of Scripture 29 

CHAPTER III. 

Canonical Books 35 

CHAPTER IV. 

Errors of the Protestant Version 52 

CHAPTER V. 

Atonement of Christ 63 

CHAPTER VI. 

Trinity 100 

CHAPTER VII. 

Faith . 104 

CHAPTER VIII. 

Prayer 120 

CHAPTER IX. 

Perfection . . . .135 

CHAPTER X. 

Justification by Faith 139 

CHAPTER XI. 

Election and Reprobation : . .150 

CHAPTER XII. 

Baptism 179 

CHAPTER XIII. 

Infants eternally lost without Baptism 191 



Xvi CONTENTS. 



CHAPTER XIV. 

PAGE 

Mass and Eucharist 193 

CHAPTER XV. 

Grace of God and Holy Spirit 265 

CHAPTER XVI. 

Christ's Descent into Hell 273 

CHAPTER XVII. 

Romish Establishment 277 

CHAPTER XVIII. 
Authority of Kings and Governments 305 

CHAPTER XIX. 

Pope and Councils 316 

CHAPTER XX. 

Tradition 363 

CHAPTER XXI. 

No Salvation out of the Romish Church 379 

CHAPTER XXII. 

Hereticks and Sectaries 389 

CHAPTER XXIII. 
Punishment and Extirpation of Hereticks 441 

CHAPTER XXIV. 
Virgin Mary 449 

CHAPTER XXV. 

Worship of Saints, &c 465 

CHAPTER XXVI. 
Confession and Remission of Sins 511 

CHAPTER XXVII. 
Extraordinary and Miscellaneous * . . 523 



DOCTRINES OP THE CHURCH OF ROME. 



CHAPTER I. 

READING THE SCRIPTURES. 

TO THE RIGHT WEL-BELOVED ENGLISH READER, GRACE AND 
GLORIE IN JESUS CHRIST EVERLASTING. 

1635. 

At. last through God's goodnes (most dearely beloved) we send 
you here the greater part of the Old Testament, as long since you 
received the New, faithfully translated into English. The residue 
is in hand to be finished ; and your desire thereof shal not now 
(God prospering our intention) be long frustrate. As for the 
impediments, which hitherto have hindred this worke, they al 
proceeded (as many do know) of one general cause, our poore estate 
in banishment. Wherein expecting better meanes, greater diffi- 
culties rather ensued. Nevertheles you wil hereby the more per- 
ceive, our fervent good wil, ever to serve you, in that we have 
brought forth this Tome, in the hardest times, of above fourty 
yeares, since this College was most happily begun. "Wherefore, we 
nothing doubt, but you our dearest, for whom we have dedicated our 
lives, wil both pardon the long delay, which we could not prevent, 
and accept now this fruit of our" labours, with like good affection, 
as we acknowledge them due, and offer the same unto you. 

If any demand, why is it now allowed to have the Holy Scrip- 
tures in vulgar tonge, which generally is not permitted, but in the 
three sacred only, for further declaration of this and other like 
points, we remit you to the preface before the New Testament- 
Only here, as by an Epitome, we shal repeat the sum me of al that 
there is more largely discussed. To this first question therefore we 
answer, that both just reason and highest authority of the Church, 

B 



2 



DOCTRINES OF THE CHURCH OF ROME. 



judge it not absolutely necessary, nor always convenient that holy 
Scriptures should be in vulgar tongs. For being, as they are, hard to 
be understood, even by the learned, reason doth dictate to reasonable 
men, that they were written nor ordained to be read indifferently of 
al men. Experience also teacheth, that through ignorance, joined 
oft with pride and presumption, many reading Scriptures have erred 
grosly by misunderstanding God's word. Which though it be most 
pure in itself, yet the sense being adulterated is as perilous (saith 
Tertullian) as the stile corrupted. S. Ambrose observeth, that 
where the text is trice, the Arrian interpretation hath errours. 
S. Augustin also teacheth, that heresies and perverse doctrines, 
entangling soides, and throwing them downe headlong into the 
depths, do not otherwise spring up but ivlten good (or true.) 
Scriptures are not wel and truly understood, and when that 
which in them is not wel understood, is also rashly and boldly 
avouched. For the same cause S. Hierom utterly disallowed, that 
al sorts of men and women, old and yong, presume to read and 
talke of the Scriptures : Whereas no artizan, no tradesman dare 
presume to teach facultie, which he has not first learned. 

Seeing therfore that dangers and hurts happen in manie, the 
careful chief pastours in God's Church have alwaies moderated the 
reading of Holy Scriptures, according to persons, times, and other cir- 
cumstances ; prohibiting some, and permitting some, to have and read 
them in their mother tong. So S. Chysostom, translated the Psalmes 
and some other parts of holy Scriptures for the Armenians, when 
he was there in banishment. The Slavonians and Goths say, they 
have the Bible in their languages. It was translated into Italian, 
by an Archbishop of Genoa, into French in the time of King 
Charles the Fift ; especially, because the Waldensian heretikes had 
corruptly translated it to maintaine their errours. We had some 
parts in English translated by Venerable Bede, as Malmsburie wit- 
nesseth. And Thomas Arundel, Archbishop of Canterbury, in a 
Councel holden at Oxford, strictly ordained, that no heretical trans- 
lation set forth by Wicliffe and his complices, nor anie other vulgar 
edition should be suffered, til it were approved by the ordinarie of 
the diocese, alledging S. Hierom's judgment of the difhcultie and 
dangers in translating holie Scriptures out of one tong into another. 
And, therefore, it must needs be much more dangerous when igno- 
rant people read also corrupted translations. Now, since Luther 
and his folowers have pretended that the Catholike Romane faith 



READING THE SCRIPTURES. 



s 



and doctrine should be contrarie to God's written word, and that 
the Scriptures were not suffered in vulgar languages lest the people 
should see the truth, and with al these new maisters corruptly turn- 
ing the Scriptures into divers tongs, as might best serve their 
owne opinions ; against this false suggestion and practise, Catholike 
pastours have for one especial remedie set forth true and sincere 
translations in most languages of the Latin Church t But so that 
people must read them with licence of their Spiritual Superiour, 
as in former times, they were in like sort limited. Such also of the 
laitie, yea, and of the meaner learned clergie, as were permitted to 
read holy Scripture, did not presume to interpret hard places, nor 
high mysteries, much less to dispute and contend, but leaving the 
discussion thereof to the more learned, searched rather and noted 
the godlie and imitable example of good life, and so learned more 
humilitie, obedience, hatred of sinne, feare of God, zeale of religion, 
and other vertues. And thus holy Scripture may be rightly used 
in anie tong, to teach, to argue, to correct, to instruct in justice, 
that the man of God may be perfect, (as S. Paul added) instructed 
to everie good worke, when men labour rather to be doers of God's 
wil and word, then readers or hearers only, deceiving them selves. 

Genesis xxxvi. 2. Douay, 1635. — Esau tooke wives of the 
daughters of Chanaan ; Ada, the daughter of Elon the Hetheite, and 
Oolibama, the daughter of Ana, daughter of Sebeon the Heveite. 

1635. — In the 26th chap. Esau's two wives which he tooke in 
Chanaan, are called Judith, the daughter of Beeri, the Hetheite ; 
and Basemath, the daughter of Elon of the same place, and here 
the same two wives are named Ada, the daughter of Elon the 
Hetheite, and Oolibama, the daughter of Sebeon the Heveite. 
Which neither agree in names nor countrie. Againe his third wife, 
IsmaeFs daughter, here named Basemath in 28th chap., is called 
Maheleth. For reconciliation of which and other like difficulties, 
or seeming contradictions, albeit learned expositors say, that either 
these persons had divers names, or one was true and natural father, 
another legal or adoptive, for there were such also before the law of 
Moyses, as appeareth in the historie of Thamar ; yet it were hard 
to give a determinate solution of this difficultie. Which example, 
with manie others (by us omitted in these briefe annotations) con- 
vince the Protestants presumptuous errour, holding that Scriptures 
are easie to be understood. 

1816, 1843. — These wives of Esau are called by other names. 

b 2 



4 



DOCTRINES OF THE CHURCH OF ROME. 



But it was very common amongst the ancients for the same 
persons to have two names, as Esau himself was also called Edom. 

Genesis xl. 8. Douay, 1635. — Who answered; We have seen a 
dreame, and there is no bodie to interprete it to us. And Joseph 
said to them : Why, doth not interpretation belong to God ? Tel 
me what you have seen. 

1635. — Dreames doe come of divers causes, some of natural 
complexion or disposition, whereby Philosophers or Phisitians may 
probably judge of the state of man's bodie. Some are rather effects 
of things past, than signes of anie things to come. Of which sort 
the wise man saith : Dreames doe follow manie cares. (Eccl. v.) 
Some are suggested by evil spirits, either to flatter worldlings with 
greater pretenses, or to terrifie weake minds with dangers and 
afflictions, or to vexe and trouble those in sleep, whom they cannot 
easily move waking ; as S. Gregory discourseth. Some dreames are 
of God, as in Jacob, Joseph, these Eunuchs, Pharao, Xebuchodo- 
nosor, and others, both good and evil men. But to discerne and 
assuredly to judge of some dreames, whether they be from God by 
holie angels, or illusions of evil spirits, is a special guift of God, as 
also the interpretation therof belongeth to God, as Joseph here 
testifieth. Whosoever therefore wil be secure must relie either 
upon expresse Scripture or judgement of the Church, as in ominous 
speaches was noted before. Otherwise, the general rule is, not to 
observe dreames. 

1816, 1843. — The same sentiments somewhat modified. Ed. 

1 Paralipomenon i. (respecting difficulties in Scripture.) 

1635. — By these or other like meanes, al the holie Scriptures may 
be defended, though none ought to presume by his privat spirit to 
understand and expound al Scriptures, which are hard not only 
by reason of their profound sense, surpassing man's natural capa- 
citie, but also for that in outward apparence, sometimes there seeme 
to be contradictions, but indeed neither are, nor can be uttered by 
the Holie Ghost, the spirit of truth, Inditer of the whole sacred 
Bible. And, therefore, we must relie upon God's spirit, speaking 
in his spouse the Church, commended unto us by those Scriptures, 
wherof we are sufficiently assured. 

Proemial annotations upon the Book of Psalmes, vol. ii. page 13. 

1635. — Concerning interpretation of holie Scriptures: As Pro- 
phecie (or other holie Scriptures) was not at anie time by man's 
wil, but the (Prophets) holie men of God spake, inspired by the 



READING THE SCRIPTURES. 



5 



Holie Ghost ; so no prophecie (nor explication J of Scripture, is 
made by private interpretation, 2 Peter i. ; but by the same Spirit 
wherwith it was written, which our Saviour gave to the Church, to 
abide for ever, the Spirit of truth, to teach al truth. — loan xiv. 16. 

Neither perteyneth it to everie one, to discerne the true spirit, 
but to some. — 1 Cor. xii. 

Holie Scriptures consist not in reading, but in understanding. — 
S. Jerome. 

The words of holie Scripture are so to be understood, as holie 
men, the Saints of God, have understood them. — S. Augustin. 

Men must learne of men, not expect knowledge immediately of 
God, nor only by Angels. 

There be some things mentioned in holie Scripture, which God 
wil have hidden, and those are not to be curiously searched. — S. Am. 

By those things which to us are hidden in holie Scripture, our 
humilitie is proved. — S. Greg. 

Psalme xviii. 8. 1635, Douay. — The law of our Lord is im- 
maculate, converting souls, the testimonie of our Lord is faithful, 
giving wisedome to litle ones. 

1635. — God's law in itselfe being most pure and immaculate, is 
the proper meanes, whereby the Holie Ghost converteth soules from 
sinnes to justice. Not that everie one is justified which readeth, 
heareth, or knoweth the law, but by keeping it, through grace of 
the Holie Ghost. Who is the author and worker of justice by 
disposing the soule to co-operate in manner here partly described. 
God's faithful and most true testimonie by his law giveth wisdome, 
faith, and knowledge to the humble, his right, justices, comfort the 
harts of the faithful, his cleere precept teacheth them their dutie, 
his holie fear e per sever eth with them, his true judgments are most 
delectable, and desirable above al worldlie riches or pleasures. So 
by these and like spiritual motives, the soule freely desireth, ac- 
cepteth, undertaketh, endureth, and by continual assistance of grace 
observeth God's law ; and so meriteth the great reward, which is 
promised for keeping it. 

Proverbs xvi. 1. Douay, 1635. — It perteyneth to man to prepare 
the hart ; and to our Lord to governe the tongue. 

]635. — For the better understanding of this, and other hard 
places of holie Scripture, this general rule, ever approved by al 
Christians, is most necessarie. That al holie Scripture is true and 
ccrtaine, as being al indited by the Holie Ghost, the spirit of truth ; 



6 



DOCTRINES OF THE CHURCH OF ROME. 



and so one place is never contrarie to another, though at first sight 
they may so seeme to man's understanding. For by this place the 
Pelagians would prove, that man can of himself, without the helpe 
of God's grace, begin a good thing, though without this help he 
cannot performe it, because it is here sayd that it perteyneth to man 
to prepare the hart that is to begin a good thing. But S. Augustin 
sheweth that it may not be so understood, because so it should be 
contrarie to that saying of our Saviour : Without me you can doe 
nothing ; and that of S. Paul : "We are not sufficient to thinke anie 
thing of ourselves, as of ourselves, but our sufficiencie is of God. 
Which two evident places with other like, doe shew that this place 
hath another different sense, from that which the Pelagians gather. 
And so S. Augustin and other Fathers teach, that the wisman 
here affirmeth not, that man of himself can prepare his hart, or 
begin a good worke, but that it perteyneth to man to prepare his 
hart, presupposing helpe of God's grace, and having so begun, God 
also governeth the tongue, and by more grace directeth it to speake 
those things wel, which the hart purposed, and disposed to be 
uttered, without which helpe none is able, neither to begin anie meri- 
torious worke, nor to prosecute nor perfect that is wel begun. The 
like sentence followeth in the 9th verse. The hart of man dis- 
poseth his way. But it perteyneth to our Lord to direct his pro- 
gresse, signifying in both places, that after a thing is wel begun 
(which cannot be without the help of God's grace,) yet it cannot 
proceede wel without more grace, stil directing and strengthening 
man's free wil. 

1816, 1843. — That is a man should prepare in his heart and soul 
what he is to say ; but after all, it must be the Lord that must 
govern his tongue, to speak to the purpose. Not that we can think 
any thing of good without God's grace ; but that after we have 
(with God's grace) thought and prepared within our souls what 
we could speak ; if God does not govern our tongue, we shall not 
succeed in what we speak. 

Argument of the Canticles. Douay, 1635. — For though al holie 
Scriptures are the spiritual bread and food of the faithful, yet al 
are not meate for al, at al seasons. Some parts are not for sinners, 
nor for beginners, nor for such as are yet in the way towards per- 
fection, but only for the perfect. According to the Apostle's doc- 
trine ; Milke is for children, that are yet unskilful of the word of 
justice, but strong meate is for the perfect, them that by custom 



READING THE SCRIPTURES. 



7 



have their senses exercised to the discerning of good and evil. With 
what moderation therefore and humilitie this canticle of God's 
perfect spouse may be read, the discreet wil consider, and not pre- 
sume above their reach, but be wise with sobrietie. For here be 
very high and hidden Mysteries, as Origen teacheth in his learned 
commentairies (which Jerome translated into Latin and singurlarly 
commendeth,) and so much harder to be rightly understood, for that 
the fervent spiritual love of the inward man, reformed in soule and 
perfected in spirite, is here uttered in the same usual words and 
termes, wherwith natural, worldlie, yea, and carnal love of the out- 
ward man, old Adam, corrupted by sinne, is commonly expressed ; 
and are so much more dangerous to be mistaken as we are more 
addicted to proper wil and privat judgement, or subject to carnal or 
passionate motions. Wherefore it seemeth most meete to keepe the 
same order in the reading these three books, which the authour, 
wise Salomon, observed in writing them. And which Philosophers 
also folow in their forme of discipline. For they first learne and 
teach Moral Philosophic, then Natural, and lastly Methaphisike, 
which is their Divinitie. As Salomon had given them example : 
first teaching precepts of good life and manners, in his Proverbs, 
after discoursing of natural things in Ecclesiastes, deduced thence a 
conclusion, which prophane Philosophers wel understood not to con- 
temne this world : and finally commeth to high mystical Divinitie, 
in this super eminent Canticle written in another stile, in verse and 
in forme of a sacred Dialogue between Christ and his spouse, or, as 
Origen calleth it, in forme of an Enterlude, in respect of divers 
speakers and actors and of divers persons : to whom the speaches are 
directed, and of whom they are uttered. For by the spouse or bride- 
grome, is not only understood Christ as Man, but also as God and 
the whole Blessed Trinitie, to whom manie prayers, praises, and 
thankes are offered up, and by whom manie benefits are given, praises 
returned, and promises made to his spouse. Likewise by the Spouse 
or Bride, the ancient Fathers understood three sorts of spouses : al 
espoused to Christ and to God, to wit, his General Spouse, the 
whole Church of the old and new Testaments, of al that are and 
shal be perfect making one mystical bodie, free from sinne, without 
spot or wrinkle, sanctified in Christ. Also his special spouse, which 
is everie particular holie soule. And his singular spouse which is 
his most blessed and most immaculate Virgin Mother. This being 
the general summe of this excellent Canticle, remitting the reader 



8 



DOCTRINES OF THE CHURCH OF ROME. 



for explication therof to the learned devout commentaries, both of 
ancient and late writers, we shal also endeavour to gather the same 
contents more particularly, not before the -chapters, because we 
cannot there so conveniently distinguish the same by verses, but in 
the margent ; where we shal especially note the speakers, as seemeth 
more probable, of everie parcel, according to the first sense (not 
having rowme for more) perteyning to the General Spouse, the Catho- 
like Church, which is the great and everlasting holie Citie of God, 
the eternal King. 

Baruch iii. 9. Douay, 1635. — Heare Israel the commandments 
of life : harken with your eares, that you may know prudence. 

1635. — The Church readeth this Prophecie as other divine Scrip- 
tures in the Eves of Easter and Pentecost, according to the most 
ancient Eomane use. 

The argument of Ezechiers Prophecie. Douay, 1635. — Ezechiel 
a Priest, and a Prophet, and at last a Martyr ; as likewise Jeremie 
was, nere of the same age, prophecied for the most part the same 
things ; but Jeremie began to prophecie a childe, in Jerusalem, and 
finally in iEgypt : Ezechiel when he was about thirtie yeares old, 
in Babylon, where he was in captivitie with King Jechonias and 
others. The beginning and end of his Prophecie are so obscure, 
that amongst the Hebrewes (saith S. Jerom) none may reade these 
parts, nor the beginning of Genesis, before the age of thirtie yeares. 
The three first chapters contayne a wonderful vision, wherin the 
Prophet saw God as sitting in a glorious throne, resting as it 
were upon foure living creatures, drawing strangely foure wheels. 
Secondly, in one and twentie chapters folowing, he prophecieth the 
destruction of Jerusalem and the Temple, with the captivitie of the 
people for their enormious sinnes. Thirdly, in eleven more chapters, 
he prophecieth the like of divers other nations. Fourthly, in foure 
other chapters, he foresheweth the reduction of the Jewes from cap- 
tivitie, but more especially, the Redemption of mankinde by Christ, 
and the glorious state of the Church. Finally, in the other nine 
chapters, he describeth, but mervelous obscurely, his last vision of 
the restauration of the Temple, Sacrifices, Priests, and other reli- 
gious things perteyning therto ; but principally concerning the 
Church of Christ, both militant and triumphant. 

Note before the twelve lesser Prophets. 1635, Douay. — Here we 
may note for instruction of the vulgar reader, that the Prophets com- 
monly use one of these names, when they direct their speach of the 



READING THE SCRIPTURES. 9 

rJuda, 

Kingdom of two Tribes^ benjamin, 
° Jerusalem, or 

LThe house of David. 
Because Juda was the chiefe, and most worthie tribe. Benjamin 
the other only tribe (beside Levi) that joyned with Juda. Jeru- 
salem, the Metropolitan and Royal citie, where both the Temple 
and King's palace were situated. The house of David is the familie, 
whereof succeeded al the Kings of that kingdom, so long as it stood ; 
and of which some remayned in more estimation then any other, 
even to Christ. 

Likewise they use some of these other names : when they speak 
of the 

Ephraim, 
Joseph, 

Kingdom of tenne Tribes^ ^ amar * a > 

Jezrahel, 

Bethel, or 

^Bethavan. 

For that their first King Jeroboam was of the tribe of Ephraim, 
and so descended from Joseph ; Samaria and J ezrahel were the 
chiefest cities of that kingdom ; Bethel was one of the places (Dan 
the other,) where Jeroboam set up the two calves. Which place 
was otherwise, and more truly called Bethavan, the house of the 
idol, or of vanitie, or iniquitie. The names also of Israel and 
Jacob, were more commonly used for the tenne tribes ; who being 
more in number, usurped and appropriated to themselves the names 
of their general Progenitour and Patriarch. Yet sometimes these 
names importe al the twelve tribes, including also Levi. And some- 
times, especially after the captivitie of the tenne tribes, these names 
signifie the two tribes only ; which more imitated Jacob's steps, and 
vertues, then the tenne. 

NEW TESTAMENT. 

THE PREFACE TO THE READER, TREATING OF THE TRANSLATION 
OF THE HOLY SCRIPTURES INTO THE VULGAR TONGUES, &C. 

1633. 



The holy Bible long since translated by us into English, and the 
old Testament lying by us for lack of good meanes to publish the 



10 



DOCTRINES OF THE CHURCH OF ROME. 



whole in such sort as a work of so great charge and importance 
requireth ; we have yet through God's • goodnes at length fully 
finished for thee (most Christian Reader,) al the New Testament, 
which is the principal most profitable and comfortable peece of holy 
Writ : and, as wel for al other institution of life and doctrine, as 
specially for deciding the doubts of these daies, more proper and 
pregnant then the other part not yet printed. 

1635, 18J6. — Which translation we doe not for al that publish, 
upon erroneous opinions. 1, Of necessitie, that the holy Scriptures 
should alwayes be in our mother tongue ; or 2, that they ought, or 
were ordained by God, to be read indifferently of al ; or, 3, could be 
easily understood of every one that readeth or heareth them in a 
knowen language ; or, 4, that they were not often through man's malice 
or infirmitie, penicious and much hurtful to many ; 5, or, that we 
generally and absolutely deemed it more convenient in itself, and more 
agreeable to God's word and honour, or edification of the faithful, to 
have them turned into vulgar tongues, then to be kept and studied 
only, in the Ecclesiastical learned languages : Not for these nor any 
such like causes doe we translate this sacred Booke; but upon special 
consideration of the present time, state, and condition of our countrie, 
unto which divers things are either necessarie, or profitable and 
medicinable now, that otherwise in the peace of the Church were 
neither much requisit, nor perchance wholy tolerable. 

In this matter, to marke only the wisdom and moderation of holy 
Church and the Governours therof on the one side, and the indiscrete 
zeale of the popular and their factious leaders on the other, is a 
high point of prudence: these latter, partly of simplicitie, partly of 
curiositie, and specially of pride and disobedience, have made claime 
in this case for the common people, with plausible pretences many, 
but good reasons none at al. The other, to whom Christ hath given 
charge of our soules, the dispensing of God's mysteries and treasures 
(among which holy Scripture is no smal store,) and the feeding his 
familie in season with food fit for every sort, have neither of old nor of 
late, ever wholy condemned al vulgar versions of Scripture, nor have 
at any time generally forbidden the faithful to reade the same, yet 
they have not by publike authoritie, prescribed, commanded, or 
authentically ever recommended any such interpretation to be 
indifferently used of al men. 

The Armenians say, they have the Psalter and some other peeces 
translated by S. Chrysostom into their language, when he was 



READING THE SCRIPTURES. 



11 



banished among them ; and George the Patriarch, in writing his 
life, signifieth no lesse. The Slavonians affirme they have the Scrip- 
tures in their vulgar tongue, turned by S. Hierom ; and some would 
gather so much by his owne wordes in his epistle to Sophronius, but 
the place indeed proveth it not. Vulpilas surely gave the Scriptures 
to the Goths in their owne tongue, and that before he was an Arian. 
It is almost three hundred yeares, since James, Archbishop of Genua, 
is said to have translated the Bible into Italian. More then two 
hundred yeares agoe, in the daies of Charles the Fifth, the French 
King, was it put forth faithfully in French, the sooner to shake out 
of the deceived people's hands, the false heretical translations of a 
Sect called Waldenses. In our owne countrie, notwithstanding the 
Latin tongue was ever (to use Venerable Bede's words) common to 
al the Provinces of the same, for meditation or studie of Scriptures, 
and no vulgar translation commonly used or occupied of the multi- 
tude, yet they were extant in English even before the troubles that 
Wickleffe and his followers raised in our Church, as appeareth, as 
wel by the testimonie of Malmsburie recording that Venerable Bede 
translated divers partes into the vulgar tongue of his time, and by 
some peeces yet remaining ; as by a provincial Constitution of 
Thomas Arundel, Archbishop of Canterburie, in a Councel holden 
at Oxford ; where strait provision was made, that no heretical 
version set forth by Wickleffe, or his adherents, should be suffered, 
nor any other in or after his time be published, or permitted to be 
read, being not approved or allowed by the Diocesan before, alleaging 
S. Hierom for the difficultie and danger of interpreting the holy 
Scripture out of one tongue into another, though by learned and 
Catholike men. So also is there insinuated, that neither the trans- 
lations set forth before that Heretikes time, nor other afterward 
being approved by the lawful Ordinaries, were ever in our countrie 
wholy forbidden, though they were not (to say the truth in quiet 
and better times, much lesse when the people were prone to altera- 
tion, heresie, or noveltie) either hastily admitted, or ordinarily read 
of the vulgar, but used only, or specially, of some devout, religious, 
and contemplative persons, in reverence, secrecie, and silence, for 
their spiritual comfort. 

Now, since Luther's revolt also, divers learned Catholikes, for the 
more speedy abolishing of a number of false and impious translations 
put forth by sundry Sects ; and for the better preservation or re- 
claime of many good soules endangered thereby, have published the 



12 



DOCTRINES OF THE CHURCH OF ROME. 



Bible in the several languages of almost al the principal provinces 
of the Latin Church, no other books in the world being so pernicious 
as heretical translations of the Scriptures, poisoning the people under 
colour of divine authoritie, and not many other remedies being more 
soveraigne against the same (if it be used in order, discretion, and 
humilitie) then the true, faithful, and sincere interpretation opposed 
thereunto. 

Which causeth the Holy Church not to forbid utterly any Catholike 
translation, though she allow not the publishing or reading of any 
absolutely and without exception, or limitation; knowing by her 
divine and most sincere wisdom, how, where, when, and to whom 
these her Maister's and Spouse's guifts are to be bestowed to the 
most good of the faithful, and therefore neither generally permitteth 
that which must needs doe hurt to the unworthy, nor absolutely 
condemneth that which may doe much good to the worthie. Where- 
upon the order, which many a wiseman wished for before, was taken 
by the Deputies of the late famous Councel of Trent in this behalfe, 
and confirmed by supreme authoritie, that the holy Scriptures, though 
truly and Catholikely translated into vulgar tongues, yet may not 
be indifferently read of al men, nor of any other then such as have 
expresse license thereunto of their lawful Ordinaries, with good testi- 
monie from their Curates, or Confessours, that they be humble, dis- 
crete, and devout persons, and like to take much good, and no harme 
thereby. Which prescript, though in these daies of ours it can not 
be so precisely observed, as in other times and places, where there is 
more due respect of the Churches authoritie, rule, and discipline ; yet 
we trust al wise and godly persons wil use the matter in the meane 
while, with such moderation, meeknes and sabjection of hart, as the 
handling of so sacred a Book, the sincere senses of God's truth therin, 
and the holy Canons, Councels, reason and religion doe require. 

Wherin, though for due preservation of this divine worke from 
abuse and prophanation ; and for the better bridling of the intole- 
rable insolence of proud, curious and contentious wittes, the gover- 
nours of the Church guided by God's spirit, as ever before, so also 
upon more experience of the maladie of this time then before, have 
taken more exact order both for the Headers and Translatours in 
these later ages, then of old ; yet we must not imagin that in 
the primitive Church, either every one that understood the learned 
tongues wherin the Scriptures were written, or other languages into 
which they were translated, might without reprehension, read, 



READING THE SCRIPTURES. 



IS 



reason, dispute, turne and tosse the Scripture : or that our fore- 
fathers suffered every Schole Maister, Scholer, or Grammarian, that 
had a litle Greeke or Latin, straight to take in hand the holy Testa- 
ment : or that the translated Bibles into the vulgar tongues, were 
in the hands of every husbandmen, artificer, prentice, boies, girles, 
mistresse, maid, man ; that they were song, plaied, alleaged, of 
every tinker, taverner, rimer, minstrel ; that they were for table 
talke, for ale benches, for boats and barges, and for every prophane 
person and companie : No, in those better times men were neither so 
il nor so curious of themselves, so to abuse the blessed book of Christ, 
neither was there any such easy meanes before printing was in- 
vented, to desperse the copies into the hands of every man, as now 
there is. 

They were then in Libraries, Monasteries, Colledges, Churches, in 
Bishops, Priests, and some devout principal Laymen's hands and 
houses, who used them with feare and reverence, and specially such 
parts as perteined to good life and manners, not medling but in 
pulpit and schooles, (and that moderately too,) with the hard and 
high mysteries and places of greater difficultie. The poore plough 
man could then in labouring the ground, sing the Hymnes and 
Psalmes either in knowen or unknowen languages, as they heard 
them in the holy Church, though they could neither read nor know 
the sense, meaning, and mysteries of the same. Such holy persons 
of both sexes, to whom Saint Hierom in divers Epistles to them, 
commendeth the reading and meditation of holy Scriptures, were 
diligent to search al the godly histories and imitable examples of 
chastitie, humilitie, obedience, clemencie, povertie, penance, re- 
nouncing the world ; they noted specially the places that did breed 
the hatred of sinne, feare of God's judgement, delight in spiritual 
cogitation ; they referred themselves in al hard places, to the 
judgement of the Ancient Fathers and their Maisters in religion, 
never presuming to contend, controule, teach or talke of their owne 
sense and phantasie, in deep questions of divinitie. Then the 
virgins did meditate upon the places and examples of chastitie, 
modestie, and demurenesse ; the married on conjugal faith and 
continencie ; the parents, how to bring up their children in faith 
and feare of God ; the prince, how to rule ; the subject, how to 
obey ; the priest, how to teach ; the people, how to learne. 

Then the scholer taught not his maister, the sheep controuled 
not the Pastour ; the yong student set not the Doctour to schoole, 



14 



DOCTRINES OF THE CHURCH OF ROME. 



nor reproved their Fathers of errour and ignorance. Or if any were 
in those better daies, (as in al times of heresie such must needs be), 
that had itching eares, tikling tongues and wittes, curious and con- 
tentious disputers, hearers and talkers, rather then doers of God's 
word ; such the Fathers did ever sharply reprehend, counting them 
unworthy and unprofitable readers of the holy Scriptures. Saint 
Hierom in his Epistle to Paulinus, after declaration that no handy 
craft is so base, nor liberal science so easy, that can be had without 
a maister, (which S. Augustin also affirmeth,) nor that men pre- 
sume in any occupation to teach that they never learned; only 
(saith he,) the art of Scripture is that which every man chal- 
lenged : this the chatting old ivife, this the doting old man, tin's 
the brabling Sophister, this on every hand, men presume to teach 
before they learn it. Againe, some with poise of lofty ivords devise 
of Scripture matters among women: other some (fy upon it) 
learne of women what to teach men, and lest that be not enough, 
by facilitie of tongue, or rather audacitie, teach that to others, 
which they understand never a whit themselves ; to say nothing of 
such as be of my facultie ; who stepping from secular learning, 
to holy Scriptures, and able to tickle the eares of the multitude 
with a smooth tale, thinke al they speake to be the law of God. 
This he wrote then, when this maladie of arrogancie and presump- 
tion in divine matters, was nothing so outragious as now it is. 

S. Gregorie Nazianzen, made an oration of the moderation that 
was to be used in these matters, where he saith, that some in his 
time thought themselves to have all the wisedom in the world, when 
they could once repeat two or three words, and them il couched 
together, out of Scriptures. But he there divinely discourseth of the 
orders and differences of degrees ; how in Christens mystical body, 
some are ordeined to learne, some to teach : al are not Apostles, al 
Doctours, al Interpreters, al of tongues and knowledge, not al 
learned in Scripture and divinitie : that the people went not up to 
talke with God in the mountaine but Moyses, Aaron, and Eleazar, 
nor they neither but by the difference of their callings : that they 
that rebel against this ordinance, are guilty of the conspiracie of 
Core and his complices : that in Scripture there is both milke for 
babes, and meat for men, to be disposed, not according to every 
one's greedines of appetit, or wilfulnes, but as is most meet for each 
one's necessitie and capacitie : that as it is a shame for a Bishop or 
Priest to be unlearned in God's mysteries, so for the common people 



READING THE SCRIPTURES. 



15 



it is oftentimes profitable to salvation, not to be curious, but to 
follow their pastours in sinceritie and simplicitie ; whereof excel- 
lently saith S. Augustin : Being fed with the simplicitie and sin- 
ceritie of faith, as it were ivith milke, so let us be nourished in 
Christ ; and when ive are litle ones, let us not covet the meates of 
the elder sort. Who in another place testifieth, that the word of 
God cannot be preached, nor certaine mysteries uttered to al men 
alike, but are to be delivered according to the capacitie of the 
hearers, as he proveth both by S. Paule's example, who gave not to 
every sort strong meate, but milke to many, as being not spiritual, 
but carnal and not capable : and by our Lord's also, who spake to 
some plainely, and to others in parables, and affirmed that he had 
many things to utter, which the hearers were not able to beare. 

How much more may we gather, that al things that be written, 
are not for the capacitie and diet of every of the simple Eeaders, but 
that very many mysteries of holy Writ, be very farre above their 
reach, and may and ought to be (by as great reason) delivered them 
in measure and meane most meet for them ? Which indeed can 
hardly be done, when the whole book of the Bible, lieth before every 
man in his mother tongue, to make choise of what he list. For 
which cause the said Gregorie Nazianzen wisheth the Christians had 
as good a law as the Hebrews of old had : who (as S. Hierom also 
witnesseth) tooke order among themselves that none should read 
the Cantica Canticorum, nor certaine other peeces of hardest Scrip- 
tures, til they were thirtie yeares of age. 

And truly there is no cause why men should be more loth to be 
ordered and moderated in this point, by God's Church and their 
Pastours, then they are in the use of holy Sacraments : for which, 
as Christ hath appointed Priests and Ministers : at whose hands we 
must receeve them, and not be our owne carvers : so hath he oiven 
us Doctours, Prophets, Expounders, Interpreters, Teachers and 
Preachers, to take the law and our faith at their mouthes ; because 
our faith and religion commeth not to us properly or princippally by 
reading of Scriptures : but (as the Apostle saith) by hearing of the 
Preachers lawfully sent : though reading in order and humilitie, 
much confirmeth and advanceth the same. Therfore this holy 
Booke of the Scriptures, is called of St. Ambrose the booke of 
Priestes ; at whose hands and disposition we must take and use it. 

The wise wil not here regard what some wilful people doe mutter, 
that the Scriptures are made for al men, and that it is of envie 



16 



DOCTRINES OF THE CHURCH OF ROME. 



that the Priests doe keep the holy Booke from them, which sugges- 
tion commeth of the same serpent that seduced our first parents, 
who perswaded them, that God had forbidden them that tree of 
knowledge, lest they should be as cunning as himself, and like unto 
the Highest. No, no, the Church doth it to keep them from blind 
ignorant presumption, and from that which the Apostle calleth, 
knowledge falsely so called : and not to embarre them from the 
true knowledge of Christ. She would have al wise but unto 
sobrietie, as the Apostle speaketh : she knoweth the Scriptures be 
ordered for every state, as meates, elements, fire, water, candle, 
knives, sword and the like ; which are as needful (most of them) 
for children as old folkes, for the simple as the wise, but yet would 
marre al, if they were at the guiding of other then wise men, or 
were in the hands of every one, for whose preservation they be profit- 
able. She forbiddeth not the reading of them in any language, 
envieth no man's commoditie, but giveth order how to doe it to 
edification and not destruction : how to doe it without casting the 
holy to dogs, or pearles to swine. See S. Chrysostom declaring 
these hogs and dogs to be carnal men and Heretikes, that take no 
good of the holy mysteries, but thereby doe both hurt themselves 
and others : how to doe it agreeably to the soveraigne sinceritie, 
majestic, and depth of mysterie conteined in the same. She would 
have the presumptuous Heretike, notwithstanding he alleage them 
never so fast, flying, as it were, through the whole Bible, and coting 
the Psalmes, Prophets, Ghospels, Epistles, never so readily for his 
purpose, as Vicentius Lirinensis saith such men's fashion is ; yet 
she would, according to Tertullian's rule, have such mere usurpers 
quite discharged of al occupying and possession of the holy Testa- 
ment, which is her old and only right and inheritance, and belongeth 
not to Heretikes at al, whom Origen calleth Theeves of the Scrip- 
tures. She would have the unworthy repelled, the curious repressed, 
the simple measured, the learned humbled, and al sorts so to use 
them or absteine from them, as is most convenient for every one's 
salvation: with this general admonition, that none can understand 
the meaning of God in the Scriptures except Christ open their sense 
and make them partakers of his holy Spirit in the unitie of his 
mystical bodie : and for the rest, she committeth it to the Pastour 
of every province and people according to the difference of time, 
place, and persons, how and to what sort the reading of the Scrip- 
tures is more or less to be procured or permitted. 



READING THE SCRIPTURES. 



17 



Wherin, the varietie of circumstances causeth them to deale 
diversly : as we see by S. Chrysostoin's people of Constantinople, who 
were so delicate, dul, worldly, and so much given to dice, cardes, 
specially stage plaies or theatres, (as S. Gregorie Nazianzen wit- 
nesseth,) that the Scriptures and al holy lectures of divine things 
were lothsome unto them, whereby their holy Bishop was forced 
in many of his sermons to crie out against their extreme negli- 
gence and contempt of God's word, declaring, that not only Ere- 
mites and Religious (as they alleaged for their excuse), but secular 
men of al sorts might read .he Scriptures, and often have more need 
therof in respect of themselves, then the other that live in more 
puritie and contemplation : further insinuating that though divers 
things be high and hard therin, yet many godlie histories, lives, 
examples and precepts of life and doctrine be plaine ; and finally, 
that when the Gentils were so cunning and diligent to impugne 
their faith, it were not good for Christians to be too simple or neg- 
ligent in the defense thereof : as (in truth) it is more requisite for 
a Catholike man in these daies, when our Adversaries be industrious 
to empeach our beleefe, to be skilful in Scriptures, then at other 
times when the Church had no such enemies. 

To this sense said S. Chrysostom divers things, not as a Teacher 
in schoole, making exact and general rules to be observed in al 
places and times, but as a pulpit man agreeably to that audience 
and his people's default : nor making it therefore (as some perversly 
gather of his words) a thing absolutely needful for every poore arti- 
ficer to read or studie Scripture, nor any whit favouring the pre- 
sumptuous, curious, and contentious jangling and searching of God's 
secrets, reproved by the foresaid Fathers, much lesse approving the 
excessive pride and madnes of these daies, when every man and 
woman is become not only a Reader, but a Teacher, controuler, and 
judge of Doctours, Church, Scriptures, and al, such as either con- 
temne or easily passe over al the moral parts, good examples, and 
precepts of life (by which as wel the simple as learned might be 
much edified) and only in a manner occupy themselves in dogmatical, 
mystical, high, and hidden secrets of God's counsels, as of predesti- 
nation, reprobation, election, prescience, forsaking of the Jewes, 
vocation of the Gentils, and other incomprehensible mysteries ; lan ■ 
guishing about questions of only faith, fiduce, new phrases and 
figures, ever learning, but never comming to knowledge, reading 
and tossing in pride of wit, conceit of their owne cunning, and upon 

c 



18 



DOCTRINES OF THE CHURCH OF ROME. 



the preesumption of I cannot tel what spirit, such bookes specially 
and Epistles, as S. Peter foretold that the unlearned and instable 
would deprave to their owne damnation. 

They delight in none more then in the Epistle to the Romans, 
the Cantica Canticorum, the Apocalypse, which have in them as 
many mysteries as words. They find no difhcultie in the sacred 
Booke, clasped with seven seales. They aske for no Expositour 
with the holy Eunuch. They feele no such depth of God's science 
in the Scriptures, as S. Angus tin did when he cried out, " won- 
derful profoundnes of thy wordes ; wonderful profoundnes my 
God, ujonderful profoundnes ! it maketh a man quake to looke on 
it: to quake for reverence, and to tremble for the love thereof 
They regard not that which the same Doctour affirmeth, that the 
depth and profunditie of wisedom, not only in the words of holy 
Scripture, but also in the matter and sense, is so wonderful that, 
live a man never so long, be he of never so high a witte, never so 
studious, never so fervent to attaine the knowledge therof, yet when 
he endeth, he shall confesse he doth but begin. They feele not with 
S. Hierom, that the text hath a hard shel to be broken before we 
come to the kernel. They wil not stay themselves in only reading 
the sacred Scriptures thirteen yeares together, with S. Basil and 
S. Gregorie Nazianzene, before they expound them, nor take the 
care (as they did) never otherwise to interpret them, then by the 
uniforme consent of their Forefathers and tradition Apostolike. 

Looke whether your men be more vertuous, your women more 
chast, your children more obedient, your servants more trustie, your 
maids more modest, your friends more faithful, your layitie more 
just in dealing, your Clergie more devout in praying ; whether there 
be more religion, feare of God, faith and conscience in al states now 
then of old, when there was not so much reading, chatting, and 
jangling of God's word, but much more sincere dealing, doing and 
keeping the same. Look whether through this disorder, women 
teach not their husbands, children their parents, yong fooles their 
old and wise fathers, the scholers their Maisters, the sheep their 
Pastour, and the people the Priest. Looke whether the most chast 
and sacred sentences of God's holy word, be not turned of many, 
into mirth, mockerie, amorous ballets and detestable letters of love 
and leudnes : their delicate rimes, tunes, and translations, much 
encreasing the same. This fal of good life and prophaning the 
divine mysteries, every body seeth ; but the great corruption and 



READING THE SCRIPTURES. 



19 



decay of faith hereby, none see but wise men, who only know, that 
were the Scriptures never so truly translated, yet Heretikes and il 
men, that follow their owne spirit, and know nothing but their 
private fantasie, and not the sense of the holy Church and Doctours, 
must needs abuse them to their damnation : and that the curious, 
simple, and sensual men, which have no tast of the things that be 
of the spirit of God, may of infinite places take occasion of pernicious 
crrours. For though the letter or text have no errour, yet (saith 
St. Ambrose) the Arrian, or (as we may now speake) the Calvinian 
interpretation hath errours. and Tertullian saith, The sense adul- 
terated is as perilous as the style corrupted. S. Hilarie also 
speaketh thus : Heresie riseth about the understanding : not about 
the writing. The fault is in the sense, not in the word. And 
S. Augustin saith, that many hold the Scriptures as they doe the 
Sacraments, to the outward shew and not to salvation. Finally al 
Sect Maisters and ravening wolves, yea the Divels themselves pre- 
tend Scriptures, alleage Scriptures, and wholy shroud themselves in 
Scriptures, as in the wool and fleese of the simple sheep. Whereby 
the vulgar, in these daies of general disputes, cannot but be in 
extreme danger of errour, though their books were truely translated, 
and were truely in themselves God's owne word indeed. 

But the case now is more lamentable : for the Protestants and 
such as S. Paul calleth walking in deceit/nines, have so abused the 
people, and many other in the world, not unwise, that by their false 
translations they have insteed of God's Law and Testament, and for 
Christ's written wil and word, given them their owne wicked writing 
and phantasies, most shamefully in al their versions, Latin, English, 
and other tongues, corrupting both the letter and sense by false 
translation, adding, detracting, altering, transposing, pointing, and al 
other guileful meanes : specially where it serveth for the advantage 
of their private opinions. For which they are bold also partly to 
disauthorize quite, partly to make doubtful, divers whole books 
allowed for Canonical Scriptures by the universal Church of God this 
thousand yeares and upward : to alter al the authentical and Eccles- 
siastical words used sithence our Christianitie, into new prophane 
novelties of speaches agreeable to their doctrine : to change the titles 
of workes, to put out the names of the Authors, to charge the very 
Evangelist with following untrue translation, to adde whole sentences 
proper to their Sect, into their psalmes in meter, even into the very 
Creed in rime. Al which the poore deceived people say and sing as 

c 2 



20 



DOCTRINES OF THE CHURCH OF ROME. 



though they were God's owne word, being indeed through such sacri- 
legious treacherie, made the Divel's word. 

To say nothing of their intolerable liberty and license to change 
the accustomed callings of God, Angel, men, places, and things used 
by the Apostles and al antiquitie, in Greek, Latin, and al other 
languages of Christian Nations, into new names sometimes falsely 
and alwaies ridiculously, and for ostentation taken of the Hebrewes : 
to frame and fine the phrases of holy Scriptures after the forme of 
prophane Writers, sticking not, for the same to supply, adde, alter, 
or diminish, as freely as if they translated Livie, Virgil, or Terence. 
Having no religious respect to keep either the majestie or sincere 
simplicitie of that venerable style of Christes spirit, as S. Augustin 
speaketh, which kind the Holy Ghost did choose of Infinite Wisdom 
to have the divine mysteries rather uttered in, then any other more 
delicate, much lesse in that meretricious manner of writing that 
sundry of these new translatours doe use, of which sort Calvin him- 
selfe and his five fellowes so much complaine, that they professe 
Satan to have gained more by these new interpreters, (their number, 
levitie of spirit and audacitie encreasing daily) then he did before 
by keeping the word from the people. And for a patterne of this 
mischeefe, they give Castalion, adjuring al their Churches and 
Scholers to beware of his translations, as one that hath made a very 
sport and mockery of God's holy word. So they charge him : them- 
selves (and the Zuinglians of Zurich, whose translation Luther 
therfore abhorred) or handling the matter with no more fidelitie, 
gravitie, or sinceritie, then the others, but rather with much more 
falsification, or (to use the Apostle's wordes) couponation and adul- 
teration of God's word, then they. Besides, many wicked glosses, 
prayers, confessions of faith, conteining both blasphemous errours 
and plaine contradictions to themselves and among themselves, al 
authorized and priviledged to be joyned in the Bible, and to be said 
and sung of the poore people, and to be beleeved as articles of faith 
and wholy consonant to God's word. 

We therfore having compassion to see our beloved countriemen, with 
extreame danger of their soules, to use'only such prophane translation, 
and erroneous men's mere phantasies, for the pure and blessed word of 
truth ; much also moved therunto by the desires of many devout per- 
sons, have set forth, for you (benign Reader) the new Testament to 
begin withal, trusting that it may give occasion to you, after diligent 
perusing thereof, to lay away at least such their impure versions as 



READING THE SCRIPTURES. 



21 



hitherto you have been forced to occupie. How wel we have done 
it, we must not be j udges, but referre al to God's Church and our 
Superiours in the same. To them we submit ourselves and this and 
al other our labours, to be in part, or in the whole, reformed, cor- 
rected, altered, or quite abolished : most humbly desiring pardon, 
if through our ignorance, temeritie, or other humane infirmitie, we 
have any where mistaken the sense of the holy Ghost. Further 
promising, that if hereafter we espie any of our owne errours, or if 
any other, either friend of good wil, or adversarie for desire of repre- 
hension, shal open unto us the same, we wil not (as Protestants doe) 
for defense of our estimation, or of pride and contention, by wrang- 
ling words wilfully persist in them, but be most glad to heare of 
them, and in the next edition or otherwise to correct them : for it 
is truth that we seeke for, and God's honour, which being had either 
by good intention, or by occasion, al is wel. This we professe only, 
that we have done our endeavour with praier, much feare and trem- 
bling, lest we should dangerously erre in so sacred, high, and divine 
a worke : that we have done it with al faith, diligence, and sin- 
ceritie : that we have used no partialitie for the disadvantage of our 
adversaries, nor no more licence then is sufferable in translating of 
holy Scriptures : continually keeping ourselves as neer as is possible, 
to our text to the very words and phrases which by long use are 
made venerable, though to some prophane or delicate eares they may 
seeme more hard or barbarous, as the whole style of Scripture doth 
lightly to such at the beginning : acknowledging with S. Hierom, 
that in other writings it is enough to give in translations, sense for 
sense, but that in Scriptures, lest we misse the sense, we must keep 
the very words. We must saith S. Augustin, speake according to a 
set rule, lest licence of words breed some wicked opinion concerning 
the things conteined under the words. Wherof our holy Forefathers 
and ancient Doctours had such religious care, that they would not 
change the very barbarismes or incongruities of speach which by long 
use had prevailed in the old readings or recitings of Scripture, and 
S. Hierom himself, who otherwise corrected the Latin translation 
that was used before his time, yet keepeth religiously, as himself 
professeth these and the like speaches. Nonne vos wnagis pluris 
estis illis ? and fillius hominis non venit ministrari, sed minis- 
trare : and Negue nubent, neque nubentur ; in his commentaries 
upon these places : and Non capit Prophetam perire extra Hieru- 
salem in his commentaries in cap. 2 Joel sub finem. And S. 



22 



DOCTRINES OF THE CHURCH OF ROME. 



Augustin who is most religious in al these phrases, counteth it 
a special pride and infirmitie in those that have a little learning in 
tongues, and none in things, that they easily take offense of the 
simple speaches or solecismes in the Scriptures. But of the manner 
of our translation more anone. 

Now, though the text thus truely translated, might sufficiently, 
in the sight of the learned and al indifferent men, both controule 
the adversaries corruptions, and prove that the holy Scripture 
wherof they have made so great vantes, maketh nothing for their 
new opinion, but wholy for the Catholike Churches beleefe and doc- 
trine in al the points of difference betwixt us : yet knowing that 
the good and simple may easily be seduced by some few obstinate 
persons of perdition (whom we see given over into a reprobate sense, 
to whom the Ghospel, which in itself is the odour of life to salvation, 
is made the odour of death to damnation, over whose eyes for sinne 
and disobedience God suffereth a veile or cover to lie, whiles they 
read the new Testament, even as the Apostle saith the Jewes have 
til this day, in reading of the old, that as the one sort cannot find 
Christ in the Scriptures, read they never so much, so the other can- 
not find the Catholike Church nor her doctrine there neither), and 
finding by experience this saying of S. Augustin to be most true. 
If the prejudice of any eroneous perswasion preoccupate the 
mind, whatsoever the Scripture hath to the contrarie, men take 
it for a figurative speech : for these causes and somewhat to help 
the faithful Reader in the difficulties of divers places, we have also 
set forth reasonable Annotations, thereby to shew the studious 
Reader, in most places perteining to the controversies of this time, 
both the heretical corruptions and false deductions, and also the 
Apostolike tradition, the expositions of the holy Fathers, the decrees 
of the Catholike Church and most ancient Councels : which meanes 
whosoever trusteth not, for the sense of holy Scriptures, but had 
rather follow his private judgement or the arrogant spirit of these 
Sectaries, he shal worthily through his owne wilfulnes be deceived : 
beseeching al men to looke with diligence, sinceritie, and indiffer- 
encie, into the case that concerneth no lesse then every one's eternal 
salvation or damnation. 

Which if he doe, we doubt not but he shal to his great content- 
ment, find the holy Scriptures most cleerely and invincibly to prove 
the articles of Catholike doctrine against our adversaries, which 
perhaps he had thought before this diligent search, either not to be 



READING THE SCRIPTURES. 



23 



consonant to God's words, or at least not conteined in the same, and 
finally he shal prove this saying of S. Augustin to be most true. 
Many senses of holy Scriptures lie hidden, and are hiowen to 
some few of greater understanding : neither are they at any 
time avouched more commodiously and acceptably then at such 
times, when the care to answer heretikes doth force men there- 
unto. For then, even they that be negligent in matters of studie 
and learning, shaking of sluggishnes, are stirred up to diligent 
hearing, that the adversaries may be refelled. Againe, how 
many senses of holy Scriptures, concerning Christes Godhead, 
have been avouched against Photinus : how many, of his Manhood, 
against Manichceus : how many of the Trinitie, against Sabellius ; 
how many of the Unitie in Trinitie against the Arrians, Eunomians, 
Macedonians, how many, of the Catholike Church dispersed through- 
out the whole world, and of mixture of good and bad in the same 
until the end of the world, against the Donatistes and Luciferians 
and other of the like errour ; how many against al other heretikes, 
which it were too long to reherse ? Of which senses and expo- 
sitions of holy Scripture the approved Authors, and avouchers, 
should otherwise either not be knowen at al, or not so wel knowen, 
as the contradictions of proud heretikes have made them. 

Thus he saith of such things as not seeming to be in holy Scrip- 
tures to the ignorant or heretikes, yet indeed be there. But in 
other points doubted of, that indeed are not decided by Scripture, 
he giveth us this goodly rule to be followed in al, as he exemplifieth 
in one. Then doe we hold (saith he) the verity of Scriptures, 
when we doe that which now hath seemed good to the Universal 
Church, which the authoritie of the Scriptures themselves doth 
commend : so that, forasmuch as the holy Scriptures can not 
deceive, whosoever is afraid to be deceived with the obscuritie of 
questions, let him therin aske counsel of the same Church, which 
the holy Scriptures most certainely and evidently sheweth and 
pointeth unto. 

John v. 39. Douay, 1633. — Search the Scriptures, for you thinke 
in them to have life everlasting : and the same are they that give 
testimonie of me. 

1633, 1816. — Catholikes search the Scriptures, and find there 
Peter's and his successour's Primacie, the Real presence, the Priest's 
power to forgive sinnes, Justification by faith and good workes, Vir- 
ginitie preferred before matrimonie, Breach of the vow of continencie 



24 



DOCTRINES OF THE CHURCH OF ROME. 



damnable, Voluntarie povertie, Penance, almes and good deeds meri- 
torious, divers rewards in heaven according to divers merites, and 
such like. 

He reprehendeth the Jewes that reading daily the Scriptures and 
acknowledging that in them they should find life and salvation, they 
yet looked over them so superficially, that they could not find 
therein him to be Christ their King, Lord, Life, and Saviour. For 
the special maisters and Scribes of the Jewes then were like unto 
our Heretikes now, who be ever talking and turning and shufiling 
the Scriptures, that are of al men most ignorant in the deep know- 
ledge thereof. And therfore our Maister referreth them not to the 
reading only, learning them without booke, or having the sentences 
thereof gloriously painted or written in their Temple, houses or 
coates : but to the deepe search of the meaning and mysteries of the 
Scriptures, which are not so easily to be seen in the letter. 

1843. — It is not a command for all to read the scriptures ; but a 
reproach to the Pharisees, that reading the scriptures as they did, 
and thinking to find everlasting life in them, they would not receive 
him, to whom all these scriptures gave testimony, and through 
whom alone they could have that true life. 

John x. 29. Douay, 1633.— My Father, that which he hath 
given me, is greater than al : and no man can plucke them out of 
the hand of my Father. 

1633. — Another reading is, My Father that hath given me, &c. 

1633 and 1816. — Thus read also divers of the Fathers, namely 
S. Hilar, S. Ambrose and others, and use it to prove that Christ 
had his essence and nature of the Father. And therfore some 
Heretikes of our time wickedly accuse the Councel of Laterane for 
falsifying this place and applying it to the same purpose. Which 
they lesse can abide, for that it is against Calvin's Autotheisme, 
holding that Christ tooke his person of the Father, but not his 
substance. 

Actes viii. 31. Douay, 1633. — Who said: And how can I, 
unlesse some man shew me ; and he desired Philippe that he would 
come up and sit with him. 

1633, 1816. — The Scriptures are so written that they cannot be 
understood without an interpreter, as easy as our Protestants make 
them. 

Romanes i. 15. Douay, 1633. — So (as much as is in me) I am 
ready to evangelize to you also that are at Rome. 



READING THE SCRIPTURES. 



25 



1633, 1816. — The Ghospel is not only the life of our Saviour, 
written by the foure Evangelists, nor only that which is written in 
the new Testament : but their whole course of preaching and 
teaching the faith. Which faith commeth ordinarily of preaching 
and hearing, and not of writing or reading. And therfore S. Paul 
thought not himself discharged by writing to the Romanes, but his 
desire was to preach unto them, for that was the proper commission 
given to the Apostles, to preach to al Nations. The writing of the 
bookes of the Testament, is another part of God's providence, neces- 
sarie for the Church in general, but not necessarie for every man in 
particular : as to be taught and preached unto, is for every one of 
age and understanding. And therfore S. Peter (who was the 
cheefe of the Commission) wrote litle : many of them wrote nothing 
at al : and S. Paul that wrote most, wrote but litle in comparaison 
of his preaching ; nor to any but such as were converted to the faith 
by preaching before. 

Romanes iii. 5. Douay, 1633. — But if our iniquitie commend 
the justice of God, what shal we say ? Is God unjust that executeth 
wrath ? I speake according to man. 

1633, 1816. — No marvel that many now adaies deduce false and 
detestable conclusions out of this Apostle's high and hard writings, 
seeing that S. Peter noted it in his daies, and him self here con- 
fesseth that his preaching and speaches were then falsely rniscon- 
trued : as though he had taught that the Jewes and Gentils, il life 
and incredulity had been directly the cause of God's more mercie, 
and that therfore sinne commeth of God to the advancement of his 
glorie, and consequently that men might or should doe it, that good 
might ensue thereof. Which blasphemous constructions they tooke 
of these and the like wordes. Where sinne abounded, there did 
grace abound ; and, The law entred in, that sinne might abound. 
And out of the Psalme 50, That thou maiest be justified in thy 
words, and overcome when thou art judged. As though he meant 
that men doe sinne, to the end that God may be justified. And at 
al these and the like places of the Apostle, though forewarned by 
S. Peter, and by the Apostles owne defense and Protestation, that 
he never meant such horrible things, yet the wicked also of this 
time doe stumble and fal. But the true meaning is in al such 
places, that God can and doth, when it pleaseth him, convert those 
sinnes which man committeth against him and his commandments, 
to his glorie : though the sinnes themselves stand not with his wil, 



26 



DOCTRINES OF THE CHURCH OF ROME. 



intention, nor honour, but be directly against the same, and ther- 
fore may not be committed that any good may fal. For what good 
soever accidentally falleth it proceedeth not of the sinne, but of 
God's mercie that can pardon, and of his omnipotencie that can 
turne it to good. And therfore against those carnal interpretations, 
S. Paul very carefully and diligently giveth reason also in this 
place, that it is impossible : because God could not justly punish 
any man, nor sit in judgement at the later day for sinne without 
plaine injurie, if himself either would have sinne committed, or man 
might doe it to his glorie. Therfore let al sincere Readers of the 
Scriptures, and specially of S. Paules writings, hold this for a cer- 
taintie, as the Apostles owne defense (whatsoever he seeme to say 
hereafter ; sounding in their sense, that sinne commeth of God, or 
may therfore be committed that he may worke good thereof), that 
the Apostle him self condemneth that sense as slanderous and 
blasphemous. 

2 Corinthians iii. 6. Douay, 1633. — Who also hath made us 
meet Ministers of the new Testament not in the letter, but in the 
Spirit. For the letter killeth, but the Spirit quickneth. 

1633, 1816. — As the letter of the old Law not truely understood, 
nor referred to Christ, commanding and not giving grace and spirit 
to fulfil that which was commanded, did by occasion kil the carnal 
Jew : so the letter of the new Testament not truely taken nor 
expounded by the Spirit of Christ (which is only in his Church) 
killeth the heretike, who also being carnal and void of spirit : gaineth 
nothing by the external precepts or good lessons of the Scriptures, 
but rather taketh hurt by the same. 

1843. — Not rightly understood, and taken without the Spirit. 

2 Corinthians iii. 14. Douay, 1633. — but their senses were 
dulled. For until this present day, the self same veile in the lecture 
of the old Testament remaineth unrevealed (because in Christ it is 
made void.) 

1633, 1816. — As the Jewes reading the old Testament, by reason 
of their blindnes (which God for the punishment of their incre- 
dulitie, suffereth to remaine as a cover upon their eyes and harts,) 
can not see Christ in the Scriptures which they daily heare read in 
their Synagogues, but shal, when they beleeve in him and have the 
cover removed, perceive al to be most plainely done and spoken of 
him in their law and Scriptures : even so heretikes, having (as S. 
Augustin noteth) a far greater cover of blindnes and incredulitie 



READING THE SCRIPTURES. 



27 



over their harts in respect of the Catholike Church which they 
impugne, then the Jewes have concerning Christ, can not see, though 
they read or heare the Scriptures read never so much, the marvelous 
evidence of the Catholike Church and truth in al points ; but when 
they shal returne againe to the obedience of the same Church, they 
shal find the Scriptures most cleare for her and her doctrine, and 
shal wonder at their former blindnes. 

2 Corinthians iv. 2. Douay, 1633. — but we renounce the secret 
things of dishonestie, not walking in craftines, nor adulterating the 
word of God, but in manifestation of the truth, commending our- 
selves to every conscience of men before God. 

1633, 1816. — He giveth often warning of false Teachers, whose 
special and proper studie is to falsifie and adulterate by deceitful 
constructions, interpretations, and applications, the word of God : 
having no other end but to make their advantage of the Scriptures, 
and to gaine glorie and estimation among the sinful and simple, by 
new devised expositions. "Wherin the Protestants doe excel the 
ancient heretikes, none ever more impurely handling the word of 
God then they doe. Origen calleth such, theeves and adulterers of 
the Scriptures. S. Cyprian calleth them corrupters of the Ghospel, 
false interpreters, artificers, and crafts masters in corrupting the 
truth. On the other side, for special reverence and sinceritie of 
dealing in those matters, the Fathers and al Catholike Preachers 
or Expositours were of old called, according to S. Paules words to 
Timothee, right handlers of the word of God. 

2 Timothee m. 16. Douay, 1633. — Al Scripture inspired of God : 
is profitable to teach, to argue, to correct, to instruct in justice ; that 
the man of God may be perfect, instructed to every good worke. 

1633, 1816. — Besides the Apostle's teaching and tradition, the 
reading of holy Scriptures is a great defense and help of the faithful, 
and specially of a Bishop, not only to avoid and condemne al heresies, 
but to the guiding of a man in al justice, good life, and workes. 
Which commendation is not here given to the books' of the new 
Testament only (whereof he here speaketh not, as being yet for a 
great part not written) but to the Scripture of the old Testament 
also, yea, and to every booke of it. For there is not one of them, 
nor any part of them, but it is profitable to the end aforesaid, if it 
be read and understood according to the same Spirit wherewith it 
was written. 

The Heretikes upon this commendation of holy Scriptures, pre- 



28 



DOCTRINES OF THE CHURCH OF ROME. 



tend (very simply in good sooth) that therfore nothing is necessarie 
to justice and salvation, but Scriptures. As though every thing 
that is profitable or necessarie to any effect, excluded al other help, 
and were only enough to attaine the same. By which reason a man 
might as wel prove that the old Testament were enough, and so 
exclude the new : or any one peece of al the old, and therby exclude 
the rest. For he afhrmeth every Scripture to have the foresaid 
utilities. And they might see in the very next line before, that he 
requireth his constant perseverance in the doctrine which he had 
taught him over and above that he had learned out of the Scriptures 
of the old Testament, which he had read from his infancie, but 
could not thereby learne al the mysteries of Christian religion 
therein. Neither doth the Apostle affirme here, that he had his 
knowledge of Scriptures, by reading only, without help of Maisters 
and Teachers, as the Adversaries hereupon (to commit the holy 
Scriptures to every man's presumption) doe gather ; but athrmeth 
only that Timothee knew the Scriptures, and therfore had studied 
them, by hearing good Readers and Teachers, as S. Paul himself 
did of Gamaliel and the like, and as al Christian students doe, 
that be trained up from their youth in Catholike universities in the 
studie of divinitie. 

1843. — Every part of divine Scripture is certainly profitable 
for all these ends. But if we would have the whole rule of Christian 
faith and practice, we must not be content with those Scriptures, 
which Timothy knew from his infancy, that is with the old Testa- 
ment alone, nor yet with the New Testament without taking along 
with it the traditions of the Apostles, and the interpretation of the 
Church, to which the Apostles delivered both the book, and the true 
meaning of it. 



CHAPTER II. 



KNOWLEDGE OF SCRIPTURE. 

Psalm cxviii. 130. Douay, 1635. — The declaration of thy words 
doth illuminate, and giveth understanding to litle ones. 

1635. — First entrance into knowledge of holie Scripture illu- 
minateth the understanding of the humble, whereby they proceede 
to know more . 

Ecclesiasticus xxxi. 1. Douay, 1635. — Watching after honestie 
shal pine the flesh, and the thought thereof taketh away sleepe. 

1635. — They that imploy al their studie to get vertues shal be 
more free from tentations of the flesh. And from drawsines of 
mind : whereupon S. Jerom admonisheth Love the studies of holie 
Scriptures, and thou wilt not love the vices of the flesh. 

Ecclesiasticus xxxiv. 8. Douay, 1635. — The word of the law 
shal be fulfilled without lying, and wisedom in the mouth of the 
faithful shal be made plaine. 

1 635. — Whatsoever is written in holy Scripture is undoubtedly 
true : and no jote of the law shal perish. God also pro vide th that 
alwayes there be some which truly explicate his law. 

Luke vi. 1. Douay, 1633. — And it came to passe on the 
Sabboth second-first, when he passed through the come, his dis- 
ciples did pluck the eares, and did eate, rubbing them with their 
hands. 

1633, 1816. — S. Hierom writeth of himself, that being at Con- 
stantinople, he asked his maister Gregorie Nazianzene, the famous 
Doctour, then Bishop there, what Sabboth this was. Who by his 
answer declared that it was very hard to tel ; neither is it yet 
knowen to the best learned. Yet the Protestants are wont to say : 
Al is very easie. 

1813. — Some understand this of the sabbath of Pentecost, which 
was the second in course amongst the great feasts : others of 
a sabbath day that immediately followed any solemn feast. 

Luke vi. 3. — And Jesus answering them said : Neither this have 



30 



DOCTRINES OF THE CHURCH OF ROME. 



you read, which David did, when himself was an hungred and they 
that were with him. 

1633, 1816. — The Scribes and Pharisees boasted most of their 
knowledge of the Scripture, but our Saviour often sheweth their 
great ignorance : Even so the Heretikes that now adaies vaunt 
most of the Scriptures and of their understanding of them, may 
soone be proved to understand litle or nothing. 

John i. 21. Douay, 1633. — And they asked him : What then ? 
Art thou Elias ? And he said : I am not. Art thou the Prophet? 
And he answered : No. 

1633, 1816 — By like the Jewes ignorantly understood not the 
place in Deutronomie, of Christ, and therfore they aske also 
whether he be the Prophet there spoken of. 

John xix. 20. Douay, 1633. — This title therfore many of the 
Jewes did read : because the place where Jesus was crucified, was 
nigh to the citie : and it was written in Hebrew, in Greeke, and 
in Latin. 

1633, 1816. — These three tongues being for other causes most 
famous before in al the world, are now also dedicated to God in the 
triumphant title of the Crosse of Christ, and in them the holy Scrip- 
tures are more conveniently written, taught and preserved. 

Romanes ix. A general note. Douay, 1 633. — Al the epistle surely 
to the Romanes, needeth interpretation and is enwrapped with so 
great obscuritie, that to understand it we need the help of the holy 
Ghost, who by the Apostle did dictate these same things : but 
especially this place. Howbeit nothing pleaseth us but that which 
is Ecclesiastical, that is, the sense of the Church. 

1 Corinthians i. 5. Douay, 1633. — that inal things you be made 
rich in him, in al utterance, and in al knowledge. 

1633, 1816. — Observe that the Apostles never wrote their letters 
but to such as w r ere converted to Christe's faith before. For man 
cannot lightly learne the Christian religion by reading the Scrip- 
tures, but by hearing and by the presence of their Teachers, which 
may instruct them at large, and particularly of every Article, as 
clerely and breefely by letters they could not doe. Neither doth now 
any man learne his faith first but by hearing of his parents and 
Maisters. For if we should when we come to yeares of discretion, be 
set to picke our faith out of the Scriptures, there would be a mad 
worke and many faiths among us. 

Galatians iv. 24. Douay, 1633. — Which things are said by an 



KNOWLEDGE OF SCRIPTURE. 



SI 



allegoric. For these are the two Testaments. The one from mount 
Sinai, gendring to bondage ; which is Agar. 

1633, 1816. — Here we learne that the holy Scriptures have 
besides the literal sense, a deeper spiritual and more principal 
meaning : which is not only to be taken of the holy words, but of 
the very facts and Persons reported : both, the speaches and the 
actions being significative over and above the letter. Which preg- 
nancie of manifold senses if S. Paul had not signified himself in 
certaine places, the Heretikes had been lesse wicked and presump- 
tuous in condemning the holy Fathers' allegorical expositions almost 
wholy : who now shew themselves to be mere brutish and carnal 
men, having no sense nor feeling of the profunditie of the Scriptures 
which our holy Fathers the Doctours of God's Church saw. 

II. Timothee ii. 15. Douay, 1633. — Carefully provide to present 
thyself approved to God, a work man not to be confounded, rightly 
handling the word of truth. 

1633, 1816. — The Scriptures or chalenge of the word of God is 
common to Catholikes and Heretikes : but al is in the handling of 
them. These later handle them guilefully, adulterating the word of 
God, as elswhere the Apostle speaketh ; the other sincerely after the 
manneer of the Apostles and Doctours of God's Church, which the 
Greek word expresseth by a significant of cutting a thing straight 
by a line. 

II. Peter iii. 16. Douay, 1633. — as also in al epistles speaking 
in them of these things, in the which are certaine things hard to be 
understood, which the unlearned and unstable deprave, as also the 
rest of the Scriptures, to their owne perdition. 

1633, J 81 6. — This is a plaine text to convince the Protestants, 
who (as al Heretikes lightly doe and did from the beginning) say the 
Scriptures be easy to understand, and therfore may be not only read 
safely, but also expounded boldly of al the people as wel unlearned 
as learned ; and consequently every one by himself and his private 
spirit, without respect of the exposition of the learned Fathers, or 
expectation of the Churches, their Pastours and Prelates judgement, 
may determine and make choice of such sense as himself liketh or 
thinketh agreeable. For this is partly their saying, partly the neces- 
sarie sequele of their foolish opinion, which admitteth nothing but 
the bare Scriptures. And Luther said that the Scriptures were more 
plaine then al the Father's commentaries : and so al to be superfluous 
but the Bible. 



32 



DOCTRINES OF THE CHURCH OF ROME. 



Against al which Divelish and seditious arrogancie, tending to 
make the people esteem themselves learned and sufficient without 
their Pas tours and spiritual Rulers help, to guide themselves in al 
matters of doctrine and doubts in religion ; the holy Apostle here 
telleth and forewarneth the faithful, that the Scriptures be ful of 
difficultie, and specially S. Paules epistles of al other parts of holy 
writ, and that ignorant men and unstable or phantastical fellowes 
puffed to and fro with every blast of doctrine and heresie, abuse, 
pervert, and misconster them to their owne damnation. And S. 
Augustin saith, that the special difficulty in S. Paules epistles, 
which ignorant and evil men doe so pervert, and which S. Peter 
meaneth, is his hard speach and much commendation of that faith 
which he saith doth justifie. Which the ignorant even from the 
Apostle's time, and much more now, have and doe so misconster, as 
though he had meant that only faith without good workes could 
justifie or save a man. Against which wicked collection and abuse 
of S. Paules words, the said Father saith al these Canonical or 
Catholike epistles were written. 

But the Heretikes here to shift of the matter, and to creep out 
after their fashion, answer that S. Peter saith not S. Paules epistles 
be hard, but that many things in them are hard. Which may be 
to the Catholikes an example of their sophistical evasions from the 
evidence of God's word. As though it was not al one to say ; Such 
an Author or Writer is hard, and There be many things in that 
Writer hard to be understood. For whether it be that the argu- 
ment and matter be high and past vulgar capacitie, as that of 
predestination, reprobation, vocation of the Gentils, and justifying 
faith : or whether his manner of stile and writing be obscure : al 
prove that his epistles be hard and other Scriptures also : because 
S. Peter here affirmeth, that by reason of the difficulties in them, 
whether in the style, or in the depth of the matter, the ignorant and 
unstable (such as Heretikes be) doe pervert his writing, as also 
other Scriptures, to theyr owne damnation. Whereby it is plaine 
that it is a very dangerous thing for such as be ignorant, or for wild 
witted fellowes, to read the Scriptures. For such conditioned men 
be they that become Heretikes, and through ignorance, pride, and 
private phantasie, meeting with hard places of S. Paules epistles or 
other Scriptures, breed Heresies. 

And that not only the things treated of in the holy Scriptures, 
but also that the very manner of writing and enditing thereof, is 



KNOWLEDGE OF SCRIPTURE. 



S3 



high and hard, and purposely by God's providence appointed to be 
written in such sort, See S. Augustin, S. Ambrose, S. Hierom, who 
saith that in his old age when he should rather have taught, then 
been taught, he went as farre as Alexandria, only to heare Didymus, 
and to have his help for the understanding of the Scriptures, and 
confesseth with great thankes to the said Didymus, that he learned 
of him that which before he knew not. David saith, Give me 
understanding and I wil search thy law. The Eunuch in the 
Actes said, How can I understand without an interpreter. The 
Apostles, til Christ opened their sense to understand the Scriptures, 
could not understand them. The holy Doctours, by continual 
studie, watching and praying, had much a doe to understand them : 
that great clerke, S. Augustin, confessing in the foresaid epistle, 
that there were many more things that he understood not then that 
he understood. The Heretikes say the Fathers did commonly erre, 
and how could such great, wise, learned, men be deceived in read- 
ing and expounding the Scriptures, if they were not hard ? And if 
they were hard to them, how are they easy to these new Maisters, 
the Heretikes ? Finally, why doe they write so many new glosses, 
scholies, commentaries, as a cart cannot carrie ? Why doe Luther, 
Zuinglius, Calvin, and their companions, agree no better upon the 
interpretation of the Scriptures, if they be not hard ? Whereat 
stumbled al the old Heretikes and the new, Arius, Macedonius, 
Vigilantius, Nestorius, Berengarius, Wickleffe, Protestants, Puri- 
tanes, Anabaptistes, and the rest, but at the hardnes of the Scrip- 
tures ? They be hard then to understand, and Heretikes pervert 
them to their owne damnation. 

Apocalypse i. 1. Douay, 1633. — The Apocalypse of Jesus Christ, 
which God gave him, to make manifest to his servants the things 
which must be done quickly : and signified, sending by his Angel to 
his servant John. 

1633, 1816. — Of the Apocalypse, thus writeth the ancient Father 
Denys, Bishop of Corinth, as Eusebius alleageth him : Of this 
booke, (saith he) this is my opinion, that the matter thereof is farre 
more profound then my wit can reach unto, and I doubt not but 
almost in every sentence of it, there lieth hidden a certaine sense 
exceeding mystical and marvelous, which though I understand not, 
yet I conceive that under the words there is a deep meaning, and I 
measure not the matter by reason but attribute al to faith, taking 
it to be more high and divine, then I can by cogitation comprise : 

D 



34 DOCTRINES OF THE CHURCH OF ROME. 

not reproving that which I understand not, but therfore I admire 
with reverence, because my wit cannot attaine to it. Againe S. 
Augustin saith, that in the Apocalypse many things are obscurely 
spoken, to exercise the mind of the Reader : and yet some few 
things left evident, that through them a man may with labour search 
out the rest. Specially for that the Authour so repeateth the same 
things in divers sorts, that seeming to speake of sundry matters, 
indeed is found but to utter the same things divers waies. Which 
we set downe here in the beginning, to warne the good Christian 
Reader, to be humble and wise in the reading, both of al other holy 
Scriptures, and namely, of this divine and deep Prophecie : giving 
him farther to understand, that we wil in our annotations, according 
to our former trade and purpose, only or cheefly note unto the 
studious such places as may be used by Catholikes, or abused by 
Heretikes, in the controversies of this time, and some other also that 
have special matter of edification, and that as breefely as may be, 
for that the volume groweth great. 

Apocalypse i. 3. Douay, 1 633 — Blessed is he that readeth and 
heareth the words of this prophecie : and keepeth those things that 
be written in it. For the time is nigh. 

1633. — There be many (specially now adaies) that be great 
readers, hearers, and talkers of Scriptures, but that is not enough 
to make them good or blessed before God, exept they keep the 
things prescribed and taught therein, according to our Saviour's 
saying, Blessed are they that heare the word of God and keep it. 

Apocalypse x. 9. 1633, Douay. — And I went to the Angel, 
saying unto him ; that he should give me the booke : And he said 
to me ; Take the booke and devoure it ; and it shal make thy belly 
to be bitter, but in thy mouth it shal be sweet as it were honie. 

1633. — Sweet in the reading, but in fulfilling, somewhat bitter, 
because it commandeth workes of penance, and suffering of tribu- 
lations. 



CHAPTER III. 



CANONICAL BOOKS. 

THE SUMME AND PARTITION OF THE HOLY BIBLE, WITH A BRIEF NOTE 
OF THE CANONICAL AND APOCRYPHAL BOOKS. page 1 1, Vol. ii. 

B\ r the uniforme consent of al learned Divines, the holie Bible, or 
written word of God, co ntaineth expressed or implied al things that 
man i3 to believe, to observe, and to avoid, for obtaining of eternal 
salvation. That is al matter of faith and manners, by which we 
may know and serve God, and so be spiritually joyned with him in 
this life, and in eternity. For both the old and new testament pro- 
pose and testifie unto us one and the same God, the same Christ, 
the same Church, and other Mysteries of our beliefe, not differing 
in substance, but in manners of uttering ; the Old more obscurely 
in figures and prophecies foretelling those things, which the New 
declareth (in great part) as done and performed. Whereupon saith 
S. Augustine, In the Old testament the New lieth hidden ; and in 
the New the Old lieth open. And touching their names wherein 
appeareth difference, the one (saith the same Doctour) is called the 
Old testament, either because it proposeth promises of temporal 
things (wherewith our old corruptnesse is allured) or in respect of 
the New, by which it is fulfilled, and in some part abolished. The 
other is called the New, because by it man is renewed, and hath 
promise of eternal life, which shal never waxe old or decay. Like- 
wise S. Gregory the Great testifieth this conformity and correspon- 
dence between the Old and New testament, affirming that the same 
is signified by the Prophet Ezechiel's vision of a wheele, which had 
four faces, or appearance of foure wheeles ; the shape whereof was 
as it were a wheele in the middes of a wheele. What is this saith 
he, but in the letter of the Old testament, the New lay hidden by 
an Allegory. 

And as the same is the summe and subject of both Testaments, 
so both are divided (for the more principal parts thereof) into foure 
sorts of Books : Legal, Historical, Sapiential, and Prophetical. The 
Legal books of the Old Testament are the five Books of Moyses, 

d 2 



36 



DOCTRINES OF THE CHURCH OF ROME. 



Genesis, Exodus, Leviticus, Nuraeri, and Deutronomie; whereto 
answer in the new Testament the foure Ghospels of Saint Matthew, 
S. Marke, S. Luke, and S. John. Historical books of the old Tes- 
tament are the Books of Josue, Judges, Ruth, foure books of Kings, 
two of Paralipomenon, Esdras with Nehemias, Tobias, Judith, 
Hester, Job, and two of the Machabees ; unto which in the new 
Testament answer the Acts of the Apostles. Sapiential of the old 
Testament are the Proverbs, Eclesiastes, Canticles, Book of Wis- 
dome, and Eclesiasticus ; and of the like sort are in the new Tes- 
tament the Epistles of S. Paul and of other Apostles ; Prophetical 
books are David's Psalter (which is also Sapiential, yea likewise 
Legal and Historical) the Books of Isaias, Jeremias, with Baruch, 
Ezechiel, Daniel, the twelve lesse Prophets, Osea, Joel, Amos, 
Abdias, Jonas, Michaeas, Nahum, Abacuc, Sophonias, Aggams, 
Zacharias, Malachias. And in the new Testament, the Apocalyps of 
S. John the Apostle. 

Al these Books are undoubtedly Canonical, as the Authours cited 
in the inner margent testifie. And consequently al, and al the parts 
thereof, are of infallible truth. For otherwise, as S. Augustin 
teacheth, if any part were false or doubtful, al were uncertaine. 
Once admitting falsehood (saith he, Epistle 8, Hieron) in such 
soveraigne authority, no parcel of these books should remaine which 
any way should seem hard to manners or incredible to believe, but 
it might by this most pernicious rule be turned to an officious fiction 
of the Authour. That is : If any errour could be committed by the 
Authours of Scriptures, either through ignorance, oblivion, or any 
other humane frailty, whatsoever were produced, exception might be 
taken, and question made, whether the Authour had erred or no. 
True it is, that some of these books (as we shal particularly discusse 
in their places,) were sometimes doubted of by some Catholiks, and 
called Apocryphal, in that sense as the word properly signifieth 
hidden or not apparent. So S. Hierom (in his prologue before the 
Latin Bible) calleth divers books Apochryphal, being not so evident 
whether they were Divine Scripture, because they were- not in the 
Jewes Canon, nor at first in the Churches Canon, but were never re- 
jected as false or erronious, in which sense the Prayers of Manasses, 
the third booke of Esdras and third of Machabees are yet called 
Apocryphal. As for the fourth of Esdras, and fourth of Machabees 
there is more doubt. But divers others, as the book ascribed to 
Enoch, the Ghospels of S. Andrew, S. Thomas, S. Bartholomew, 



CANONICAL BOOKS. 



37 



and the like recited by S. Gelasius, S. Innocentius, S. Augustin, 
Szc, are in a worse sense called Apocryphal, and are rejected as con- 
taining manifest errours, or fained by Heretiks. Neither can a 
Christian Catholike, be otherwise assured, which Books are Divine 
and Canonical Scriptures, but by declaration of the Catholike 
Church, which without interruption succeedeth the Apostles, to 
whom our Saviour promised, and sent the holy Ghost to teach al 
truth. For if any thing more than others, assuredly one chief and 
most necessarie point is, to know and declare which Books are God's 
holy word, being of most singular importance. 

THE CONTINUANCE OF THE CHURCH AND RELIGION, PAGE 829. 

The ministrie of Angels was very usual in this time (namely in 
the Fifth age from the foundation of the Temple to the Captivitie 
in Babylon, 430 yeares) one was sent to comfort and direct Elias 
the Prophet in his afflictions. An Angel struck the Assyrians 
whole campe. Also the intercession of Angels is so evident, 
Tobias xii., Raphael offering Tobias prayer to God, that Protes- 
tants have no other refuge to avoide this point of faith but by 
denying the Booke to be Canonical Scripture. 

ANNOTATIONS CONCERNING THE BOOK OF TOBIAS, JUDITH, 
WISDOM, ECLESIASTICUS, AND MACHABEES. 

Protestants and other Sectaries of this time denie these Books to 
be divine Scripture, because they are not in the J ewes Canon, nor 
were accepted for Canonical in the primitive Church. But indeed 
the chiefe cause is, for that some things in these books are so mani- 
fest against their opinions, that they have no other answere, but to 
reject their authoritie. An old shift noted and refuted by S. 
Augustin, touching the Book of Wisdome, which some refused, pre- 
tending that it was not canonical, but indeed because it convinced 
their errours. For otherwise who seeth not, that the Canon of the 
Church of Christ is of much more authority with al true Christians, 
then the Canon of the Jewes ? And that the Church of Christ 
numbreth these Books amongst others of divine and infallible autho- 
ritie, is evident by the testimonie and diffinition, not only of later 
general Councels of Trent, Sess. 4, and Florence, Instructione 
Arminoruni, of Pope Inocentius Epist. ad Exuperium, &c, &c, 
and others testifie the same, as we shal further note severally of 
everie Book in their particular places. And for so much as our 
adversaries acknowledge these Books to be holy, and worthie to be 



38 



DOCTRINES OF THE CHURCH OF ROME. 



read in the Church, but not sufficient to prove and confirme points of 
faith ; the studious reader may consider that the Councel of Car- 
thage calleth them canonical, and divine, which sheweth that they 
are of infaillible authoritie. For a Canon is an assured rule and 
warrant of direction, whereby (saith S. Augustin) the infirmitie of 
our defect in knowledge is guided, and by which rule other Books 
are likewise knowne to be God's word. His reason is, because 
we have no other Assurance that the books of Moyses, the foure 
Ghospels, and other books are the true word of God, but by the Canon 
of the Church. Whereupon the same Great Doctour, uttered that 
famous saying that he would not believe the Ghospel, except the 
authoritie of the Catholike Church, moved him thereunto. 

True it is that some Catholike Doctours, doubted whether these 
books were Canonical or no, because the Church had not then 
declared that they were : but since the Churches declaration, no 
Catholike doubteth, so S. Jerome testifieth, that the Booke of Judith 
(among the rest) seemed to him not Canonical, til the Councel of 
Nice declared it to be. Likewise the epistle to the Hebrewes, the 
epistle of S. James, the second of S. Peter, the second and third of 
S. John, S. Jude's epistle, and the Apocalyps, were sometimes 
doubted of, yet were afterwards declared to be Canonical. And most 
Protestants, namely English, admitte them al, as the assured word 
of God, though they were not alwaies so reputed by al, but as S. 
Jerome affirmeth of S. James's epistle, By litle and litle in processe 
of time merited authoritie. 

THE ARGUMENT OF THE BOOK OF TOBIE. 

Besides the testimonies of Councels and Fathers, before mentioned, 
S. Cyprian, alleadging this book (cap. 12,) saith : Divine Scripture 
instructeth us, that prayer is good with fasting and almes. S. 
Ambrose calleth this book, by the common name of Scripture, 
saying, he wil briefly gather the vertues of Tobie which the Scrip- 
ture in historical manner layeth forth at large. Where he also calleth 
the historie Prophetical, and Tobie a Prophet, and alleadgeth this 
Book as he doth other holie Scriptures, to prove that the vertues of 
God's Servants farre excel the Moral Philosophers. S. Chrysostom 
alleadgeth Tobias as Scripture, denouncing curse to contemners : 
S. Augustin made a special Sermon of Tobias, as he did of Job, 
which is the 226th Sermon de tempore. Gregorie alleadgeth it as 
holy Scripture. And Venerable Beda expoundeth the whole Book 
mystically, as he doth other holy Scripture. S. Jerom translated it 



CANONICAL BOOKS. 



39 



out of the Chaldee language, wherein it was written, judging it 
more meete to displease the Pharisaical Jewes, who reject it, then 
not to satisfie the wil of holie Bishops, urging to have it. 

The authour is uncertaine ; but S. Athanasius reporteth the 
contents at large. And S. Augustin delivereth both the contents, 
and cause of writing it briefly thus. The servant of God, holie 
Tobias, is given us after the law for an example, that we might 
know how to practise the things which we reade. And if tentations 
come upon us, not to depart from the feare of God, nor expect help 
from anie other then from him. It may be divided into three parts. 
The first foure chapters shew the holie and sincere manner of life of 
old Tobias. The eight Mowing relate the journey and aflayres of 
yong Tobias, accompanyed and directed by the Angel Raphael. In 
the two last chapters they praise God. And old Tobias prophecieth 
better state of the commonwealth. 

THE ARGUMENT OF THE BOOK OF JUDITH. 

Saint Jerom somtime supposed this Booke not to be Canonical, 
but afterward finding that the Councel of Nice accounted it in the 
number of holie Scriptures, he so esteemed it, and thereupon not 
only translated it into Latin, out of the Chaldee tongue, wherein it 
was first written, but also as occasion required alleadged the same 
as divine Scripture, and sufficient to convince matters of faith in 
controversie. For otherwise his opposing the authoritie of the 
Nicen Councel, should prove nothing at al against the Jewes, seeing 
also they acknowledge this booke amongst Agiographa (or holie 
writtes), but lesse fitte (say they) to strengthen those things that 
come into contention, whereby is cleere that S. Jerom thenceforth 
held it for divine Scripture. As further appeareth in his commen- 
taries in Isaie xiv., more expressly Epist. ad Principiam, he counteth 
it in ranke with other Scriptures wherof none doubteth, saying 
Ruth, Esther, Judith, were of so great renowne, that they gave the 
names to sacred volume. And in this Preface doubted not to say : 
that the rewarder of Judith's chastitie (God himself) gave her for 
imitation not only to women, but also to men ; gave her such vertue 
that she overthrew him, whom none could overcome, and conquered 
the invincible. Also before the Councel Origen, Tertullian and 
divers whom S. Hilarie citeth, and dissenteth not from them, Pro- 
logos in Psalmos, held this Book for Canonical. 



40 



DOCTRINES OF THE CHURCH OF ROME. 



Judith viii. 25. — Were destroyed of the destroyer, and perished 
by serpents. 

1 635. — S. Paul, 1 Cor. x. 1 0, alleadging that happened to the people 
of Israel in the desert, addeth this word destroyer, which is only in 
this place, and not Numb. xi. nor xiv., nor els in the old Testa- 
ment : which is another argument that this booke is Canonical. 

THE ARGUMENT TO THE BOOK OF ESTHER. 

Of the authoritie of this booke only two or three ancient writers 
doubted, before the Councels of Laodicea and Carthage declared it 
to be Canonical. Al the rest did ever esteem it as divine Scripture. 
For albeit S. Jerome in his time found not certaine parts thereof in 
the Hebrew, and therfore transposed the same to the end of the 
booke, as now we have them : yet in the Greeke he found al these 
sixteen chapters conteyned in ten. And it is not improbable, that 
these parcels were sometimes in the Hebrew, as were divers whole 
bookes which are now lost. But whether they were at anie time in 
the Hebrew or no, the Church of Christ accounteth the whole Booke 
of infallible authoritie, reading as wel these parts, as the rest in her 
publike office. And the Councel of Trent (Sess. 4) for more ex- 
presse declaration defineth that al the bookes recited in the same 
Decree (amongst which is Esther) with al the parts thereof, as they 
are accustomed to be read in the Catholike Church, and be con- 
teyned in the old vulgar latin Edition, are sacred and Canonical 
Scripture. 

Note after the 3rd verse of the 10th chapter of Esther, by S. Jerome. 
— That which is in the Hebrew, I have expressed most faithfully. 
And these things that folow, I found written in the common edition, 
which are conteyned in the Greeke tongue and letters : and in the 
meane time this chapter was extant after the end of the booke ; 
which according to our custome we have marked with an Obelus 
before it, that is to say, a broch. 

Editor s note on the above note. — S. Jerome here advertiseth the 
reader that he found al hitherto in the Hebrew. And the parcels 
which folow. only in the Septuaginta Greek Edition, which either 
they translated out of the Hebrew, or added by inspiration of the 
Holie Ghost. 

Esther xiv. 11. Douay, 1635. — Deliver not, Lord, thy sceptre 
to them that are not, lest they laugh at our mine : but turne their 
counsel upon them, and destroy him, that hath begun to doe cruelly 

against us. 



CANONICAL BOOKS. 



41 



1 635. — Idols are nothing in the world, 1 Cor. viii. ; but bare imagi- 
nations of Men. The Church useth this prayer in the offertorie, the 
Twenty-second Sunday after Pentecost: as a parcel of holy Scripture. 

PROEMIAL ANNOTATIONS UPON THE BOOK OF PSALMES. — page 3, Vol. ii. 

The authoritie of this Book was ever authentical and certaine, 
as the assured word of God, and Canonical Scripture. 

Psalm iii. 1. — The Psalme of David when he fled from the face 
of Absolom his sonne. 

1635. — Al Interpreters agreably teach, that King David made 
not the titles, which are before the Psalmes. Nevertheles they are 
authentical, as endited by the Holie Ghost. And it is most probable 
Esdras added those titles which are in the Hebrew : and the 
Seventie Interpreters writ the other, in their Greeke Edition. Both 
which S. Jerome translated into Latin. 

THE ARGUMENT OP THE BOOKE OF THE WISDOM. — page 347. 

As wel of the authour as of the authoritie of this booke have 
been divers opinions among the learned. But in processe of time 
the first is probably discussed, the other is cleerly decided by the 
Church. For concerning the former doubt. Manie ancient Fathers 
aleadge sentences of this Booke as the sayings of Salomon. Namely, 
S. Irseneus, S. Clement of Alexandria, &c, &c, and divers others 
suppose Salomon to be the author of this booke. To whom like- 
wise some of them ascribe the booke of Eclesiasticus. But S. Jerom 
testifieth that some ancient writers aflirme this booke to be written 
by Philo a Jew, and the other by Jesus, the sonne of Sirach. And 
S. Augustin very plainly saith, custome prevailed, that the bookes 
of Wisdom and Eclesiasticus, for some similitude of speach are called 
Salomon's ; but the more learned assuredly judge that they are 
not his. What then shal we say, seeing so manie other ancient 
learned Doc tours cite them as his. The answer is easie and suffi- 
ciently insinuated by S. Augustin, that these two bookes being like 
unto the other three, which are Salomon's, were also called his. 
Whereto we may adde alike example in the two first bookes of 
Kings, which are called the bookes of Samuel, though he writ not 
al the first nor anie part of the second. Moreover, all these five are 
called by one general title Sapiential bookes. Insomuch that the 
Church readeth in the sacred office before al epistles, taken out of 
anie of these five bookes, not Lectio Proverbiorum or Ecclesiastce, 



42 



DOCTRINES OF THE CHURCH OF ROME. 



&c., but stil, Lectio Libri Sapientice. The solution therefore is 
very probable, that this booke of wisdom was written by Philo Judeus> 
not he that lived after Christ, but another of the same name, nere 
two hundred yeares before. And Ecclesiasticus by Jesus the sonne 
of Sirach. Who not only imitated Salomon, but also compiled their 
bookes, for most part of Salomon's sentences, conserved til their times 
by tradition, or in separated scroles of papers ; yea they so utter some 
sentences in his person as if himselfe had written them. As touch- 
ing the auctoritie of these two bookes and some others, it is evident 
that the Jews refused them. And therefore manie ancient Fathers, 
writing against them spared sometimes to urge such bookes as they 
knew would be rejected. Especially having aboundant testimonies 
of other holie Scriptures, for deciding matters of faith against them. 
Even as our Saviour himself proved the Resurrection of the dead 
against the Sadduces out of books of Moyses, which they confessed 
for Canonical Scripture, denying other parts, where the same point 
might otherwise have been more evidently shewed. And so S. 
Jerom, in respect of the J ewes, saide these books were not Canon i- 
cal. Nevertheles he did not often alleadge testimonies of them, as 
of other divine Scriptures : sometimes with this parenthesis, (si cui 
tamen placet librium recipere) other times, especially in his last 
writings, absolutely without restriction, as in chap. 1 and 56, Isaiae, 
and in 18 Jeremioe. Where he professeth to alleadge none but 
Canonical Scripture. As for the other ancient Fathers, ascribing 
this booke to Salomon and manie others cited by Doctor Jodocus 
Coccius, they make no doubt at al, but that it is Canonical Scrip- 
ture, as appeareth by their expresse termes, Divine Scripture, Divine 
Word, Sacred letters, Prophetical saying, '-the Holy Ghost saith, 
and the like. Finally, as wel ancient General Councels, namely, 
that of Carthage an. D. 419 with others, as the later of Florence 
and Trent, have declared this book to be Canonical. And that con- 
formably to the most ancient and learned Fathers : as S. Augustin, 
not only judgeth himself, but also plainly testifieth, saying : The 
sentence of the book of wisdom ought not to be rejected, (by certaine 
inclining to Pelagianisme) which hath been so long publikely read 
in the Church of Christ, and received of al Christians, Bishops, and 
others, even to the last of the Laitie, Penitents, and Catecumes, 
with veneration of divine authoritie. Which also the excellent 
writers, next to the Apostles' times, alleadging for witnes, thought 
they alleadged nothing but divine testimonie. 



CANONICAL BOOKS. 



43 



the argument or baruch's prophecie. — page 633, vol. ii. 

Manie ancient Fathers supposed this Prophecie to he Jeremies, 
though none doubted that Baruch, his scribe, was the writer thereof. 
So S. Xistus, Ireencus, &c, &c. S. Theodoret who also writeth 
commentaries upon this Book as upon divine scripture. These and 
others alleadge this Prophecie as Jeremies. Some also under the 
name of Baruch, as Origen, S. Cyril of Alexandria, S. Gregorie 
Nyssen. Though in his Synopsi, he mentioneth not Baruch, yet he, 
as also S. Augustin, S. Gelacius, and others, in their catalogues of 
Canonical Scriptures, comprehend this Book under the name of 
Jeremie. But whether Baruch was the immediate Auctor under 
God, or the writer thereof, as of another man's Prophecie, (as the 
Evangelists writ the words of Christ and others in the Ghospel, and 
in the Actes of the Apostles,) alwayes it is certaine the Holie 
Ghost directed him, that he could not erre in writing it. And the 
ancient Fathers and Councels ever accepted this booke as Divine 
Scripture. The Councel also of Laodicea, in the last Canon, ex- 
pressly nameth Baruch, Lamentations and Jeremie's Epistle. And, 
lastly the Councels of Florence and of Trent expressly define, that 
Baruch is Canonical Scripture. In the Greek this book is placed 
before the Lamentations, which S. Jerom not finding in Hebrew, 
nor in the Canon of the Jewes, urgeth it not against them, yet 
testifieth that he found it in the Vulgate Latin Edition. 

THE ARGUMENT OF DANIEL'S PROPHECIE. page 730. 

But as for another diffieultie which some make, denying the prayer 
of Azarias, with the Hymne Mowing, and the histories of Susanna, 
Bel, and the Dragon, to be Canonical Scripture, it is partly solved 
already, in the annotations before the Book of Tobie, where is shewed, 
that it is no just exception against these and other parts of holie 
Scripture of the old Testament, because they are not in the Hebrew 
Edition, being otherwise accepted for Canonical by the Catholike 
Church. And further, it is very probable that these parcels were 
sometimes either in the Hebrew or Chaldee tongue, in which two 
languages, (part in one and part in the other,) the rest of the Book 
was written, for from whence els could the Septuagint Interpreters, 
Thodotian, Symmachus, and Aquila translate them? In whose 
Editions S. Jerom found the same. But S. Jerom, some wil say, 
calleth these histories fables, and so did not account them Canonical 
Scripture. First, we answer, that he reporting the Jewes opinion, 



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DOCTRINES OF THE CHURCH OF ROME. 



useth these termes, not explicating his owne judgment, intending only 
to deliver sincerely that which he found in the Hebrew, yet would he 
not omitte to insert the rest, advertising withal that he had it in 
Theodotian's translation. Which answer is cleerly justified by his 
owne testimonie, in these wordes : Whereas I relate, (saith he) 
what the Hebrews say against the historie of Susanna and the 
Hymne of the three children, he that for this reputeth me a foole, 
proveth himself a sycophant ; For I did not explicate what myself 
judged, but what they are wont to say against me. Secondly, we 
answer, that if S. Jerom did not thinke these parts to be Canonical, 
yet seeing so manie other ancient Fathers, and now the whole 
Church, hold them for Canonical, we so believe them to be. For 
albeit the ancient Councels, and others that recite catalogues of 
holie Scriptures, doe not expresly say, as the Councel of Trent lastly 
doth, (Sess. 4) that al the parts of Books by them recited, are 
Canonical ; yet they doe not except anie parts of this Book, and 
therfore, speaking indefinitly, do indeed include al, and not exclude 
anie parcels usually read in the Church as these are. Moreover, 
very manie ancient Fathers doe expresly alleadge these parts as 
Divine Canonical Scripture. Of manie we shal cite some. 

The prayer of Azarias is alleadged as divine Scripture, by S. 
Cyprian, by holie Ephrem., by S. Chrys.,Leontius Cyprius, Patianus, 
S. Agus., S. Fulgen. Likewise the Hymne of the three children is 
alleadged by most of the same, and by divers others, as by S. Jerom. 
himself, S. Amb. Concilium Toletanum. 

In like manner the history of Susanna is cited as holie Scripture, 
by S. Ignatius, Tertul., S. Cyprian, S. Chrys., S. Amb., S. Agur. 

Finally, the historie of Bel and of the Dragon are judged Divine 
Scripture, by S. Cyprian, S. Basil, S. Athanasius. 

THE ARGUMENT OF THE MACHABEES. page 852. 

There be in al foure Books called Machabees. The first S. Jerom 
found in Hebrew, the second in Greeke. " The third is also extant 
in Greeke, and Latin in Bibliis Gomplutensibus. The. fourth 
seemeth to be that which is mentioned in the end of the first Book. 
And either the same or another under that title, is also extant in 
Greeke, as testifieth Sixtus Senensis. Who writ them is more 
uncertaine: but most probable everie one had a divers authour. 
Neither are the two last approved for Canonical by anie authentical 
authoritie. 

It resteth therefore to speake of the two first, which the Jewes 



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45 



and Protestants denie, because they are not in the Hebrew Canon. 
The Protestant further alleadging that they are not in the former 
Canons of the Church before S. Jerom's time. Moreover objecting 
certaine places of these Books, which they say, are contrarie to sound 
doctrine, and to the truth of other authentical histories, or con- 
tradictorie in themselves. None of which things can proceede from 
the Holie Ghost, the principal authour of al Divine Scriptures. Al 
which texts we shal more conveniently explicate, according to the 
true sense, in their proper places. As for the exception, that these 
Books are not in the Canon of the Jewes, it is answered already 
(Prcef. Tobice) that the Canon of the Christian Catholike Church is 
of sovereigne authoritie, though the Jewes Canon have them not. 
Finally, wheras these Books were not canonized m the former 
General Councels, it sufficeth that they are since declared to be 
Canonical, and Divine Scripture, as some other parts have likewise 
been, which English Protestants doe not denie. As the Epistle of 
S. James, the second of S. Peter, the second and third of S. John, 
and S. Judes Epistle, of al which Eusebius and S. Jerom testifie, 
that some learned Fathers doubted sometimes, whether they were 
Apostolical or no. But afterwards the same with these two Books 
of Machabees, and others, were expresly declared to be Divine 
Scripture by the third Councel of Carthage, can. 47. By the 
Councel of seventie Bishops under Gelasius, though by the name of 
one Book, as also Esdras and Nehemias, as but one Book. Lastly, 
by the Councels of Florence and Trent. 

If anie further require the judgement of more ancient Fathers, 
divers doe alleadge these Books as Divine Scriptures — S. Dyonise, 
S. Clemens Alexan. S. Cyprian, Isidorus, S. Gregorie Nanzianzen 
hath a whole oration of the seven Machabees Martyrs and their 
mother. But to omite others albeit S. Jerom urged not these Books 
against the Jewes, yet he much esteemed them, as appeareth in 
his commentaries upon Daniel. S. Augustin most cleerly avoucheth 
that notwithstanding the Jewes denie these Books, the Church 
holdeth them Canonical. And whereas one Gaudentius an here tike, 
alleadged for defense of his heresie, the example of Razias who slew 
himself, 2 Machab. xiv. S. Augustine denieth not the authoritie of 
the Book, but discusseth the fact, and admonisheth that it is not 
unprofitably received by the Church, if it be read or heard soberly. 
Which was a necessarie admonition to these Donatistes, who not 
understanding the holie Scriptures, depraved them (as S. Peter 
speaketh of like heretikes) to their owne perdition. 



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DOCTRINES OF THE CHURCH OF ROME. 



1635. 2 Machabees x. 8. — And they decreed by common precept, 
and decree to al the nation of the Jewes everie yeare to keepe these 
dayes. 

1635. — Beza in his annotations (in Joan x. 22.) set forth in 
English in the yeare 1603, confesseth that the feast which our 
Saviour observed, was instituted by Judas Machabeus, and his 
brethren, after the restoring of God's true religion, by casting 
out Antiochus his garrison. It is also cleare that this feast was 
in winter, agreeable to the text, in the month of Gaslew, which is 
November, whereas the feast of Tabernacles was in September, 
before winter, and the feast of restauration of the temple, after the 
captivitie of Babylon, was in Adar, which is Febuarie, between which 
time and middes of March, was not competent space for those things 
which Christ did after this feast, before his Passion. And therfore 
it is very strange that Beza, or other Protestants wil denie these 
Books to be Canonical ; which have so excellent a testimonie by the 
Evangelist of our Saviour's own fact. 

1635. 2 Machabees xv. 39. — And if wel, and as is competent 
for a storie, that myself also would ; but if not so worthily it resteth 
to be pardoned me. 

1635. — He demandeth not pardon, as though he suspected anie 
errour in his doctrine or in the history, but of his unpolished style 
of writing. As S. Paul sayth that himself was rude in speach, yet 
not in knowledge. 

Continuance of the Church and Religion, 949. — Nevertheles 
the same Ptolemeus, to gratifie Onias another Apostat, sonne of 
good Onias High- Priest and Martyr (2 Mahab. iv. 24.) gave leave 
to build another temple in iEgypt, which stood likewise in Schisme 
against the true temple of Jerusalem, wresting to their purpose 
the prophecie of Isaie xix. 19. — " In that day there shal be an 
altar of our Lord in the middes of iEgypt," which S. Jerom 
sheweth to be understood of the Church of Christ. Before this 
last schismatical temple, and after the former were the Seventie- 
two Interpreters, or Translatours of the Hebrew into Greeke, of 
whom S. Jerom and al ancient Fathers speake much, and esteeme 
of very great and Canonical auctoritie. 

The Prayer of Manasses, page 954, with the Second and Third 
Books of Esdras, extant in most Latin and Vulgate Bibles, are here 
placed after al the Canonical books of the Old Testament because 
they are not received into the Canon of Divine Scriptures by the 
Catholike Church. 



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47 



THE BOOKS OF THE NEW TESTAMENT, ACCORDING TO THE COUNT 
OF THE CATHOLIKE CHURCH. — Vol. iii. 



The 1st Epistle to Timothy. 
The 2nd Epistle to Timothy. 
The Epistle to Titus. 
The Epistle to Philemon. 
The Epistle to the Hebrewes. 

THE SEVEN CATHOL. EPISTLES. 

The Epistle of S. James. 
The 1st Epistle of S. Peter. 
The 2nd Epistle of S. Peter. 
The 1st Epistle of S. John. 
The 2nd Epistle of S. John. 
The 3rd Epistle of S. John. 
The Epistle of S. Jude. 
The Apocalypse of S. John the 
Apostle. 



FOUR GHOSPELS. 

The Ghospel of S. Matthew. 
The Ghospel of S. Marke. 
The Ghospel of S. Luke. 
The Ghospel of S. John. 
The Acts of the Apostles. 

S. PAULS EPISTLES, 14. 

The Epistle to the Romanes. 
The 1st Epistle to the Corinthians. 
The 2nd Epistle to the Corinthians. 
The Epistle to the Galatians. 
The Epistle to the Ephesians. 
The Epistle to the Philippians. 
The Epistle to the Colossians. 
The 1st Epistle to the Thessalonians. 
The 2nd Epistle to the Thessalonians. 

1. The infaillible authoritie and excellence of them above al 
other writings. 

The excellencie of the Canonical authoritie of the Old and New 
Testament is distincted from the books of the later writers ; which 
being confirmed in the Apostles times, by the succession of Bishops, 
and propagations of Churches, is placed as it were in a certaine 
throne on high, whereunto every faithful and godly understanding, 
must be subject and obedient. There, if any thing move or trouble 
thee as absurd, thou maiest not say ; The Authour of this book 
held not the truth : but, either the copie is faultie, or the Trans- 
lator erred, or thou understandeth not. But in the workes of them 
that wrote afterward, which are conteined in infinit books, but are 
in no case equal to that most sacred authoritie of Canonical Scrip- 
tures, in which soever of them is found even the same truth, yet the 
authoritie is far unequal. 

2. The discerning of Canonical from not Canonical, and of their 
infaillible truth, and sense commeth unto us, only by the credit 
we give unto the Catholike Church through whose commendation we 
beleeve both the Ghospel and Christ himself. Whereas the Sectaries 
measure the matter by their fantasies and opinions. — (See S. Aug.) 

" I for my part would not beleeve the Ghospel, unles the autho- 
ritie of the Catholike Church moved me. They therefore whom I 



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DOCTRINES OF THE CHURCII OF ROME. 



object, saying, Beleeve the Ghospel ; why should I not beleeve 
them, saying, Beleeve not Manichoeus ? Choose whether thou wilt. 
If thou wilt say, Beleeve the Catholikes : loe they warne me that I 
give no credit unto you ; and therefore beleeving them I must needs 
not beleeve thee. If thou say, Beleeve not the Catholikes : it is 
not the right way, by the Ghospel to drive me to the faith of Mani- 
chaeus, because I beleeve the Ghospel itself by the preaching of 
Catholikes. 

I see that concerning Christ himself, I have beleeved none, but 
the confirmed and assured opinion of Peoples and Nations : and 
that these Peoples have on every side possessed the Mysteries of 
the Catholike Church. Why should I not therefore most diligently 
require, specially among them, what Christ commanded, by whose 
authoritie I was moved to beleeve, that Christ did command some 
profitable thing ? Wilt thou (o Heretike) tel me better what he 
said, whom I would not thinke to have been at al, or to be, if I 
must beleeve, because thou saiest it ? What grosse madnes is this, 
to say Beleeve, the Catholikes that Christ is to be beleeved : and 
learn of us what he said. 

Thou seest then in this matter what force the authoritie of the 
Catholike Church hath, which even from the most grounded and 
founded seats of the Apostles, is established until this day, by 
the line of Bishops succeeding one another, and by the consent of so 
many peoples. Whereas thou saiest, This is Scripture, or this is 
such an Apostles, that is not : because this soundeth for me, and the 
other against me. Thou then art the rule of Truth. Whatsoever 
is against thee, is not true. 

3. No Heretikes have right to the Scriptures, but are usurpers : 
the Catholike Church being the true owner and faithful keeper of 
them, Heretikes abuse them, corrupt them, though they may pretend 
the contrarie. Tertullian lib. de prescriptionibus bringeth in the 
Catho like Church, speaking thus to al Heretikes : — 

Who are you, when, and from whence came you ? what do you in 
my possession, that are none of mine ? By what right (Marcion) 
doest thou cut downe my wood ? Who gave thee license (a Valen- 
tine) to turne the course of my fountaines ? By what authoritie 
(Appeles) doest thou remove my bounds ? And you the rest, why 
doe you sow and seed for these companions at your pleasure ? It is 
my possession, I possesse it of old, I have assured origins thereof, 
even from those Authors whose the thing was. I am the heire of 



CANONICAL BOOKS. 



49 



the Apostles. As they provided by their Testament, as they com- 
mitted it to my credit, as they adjured me, so doe I hold it. You 
surely they disherited alwaies and have cast you off as forainers, as 
enemies. 

Encountering with such by scripture, availeth nothing, but to 
overturne a man's stomake or his braine. This heresie receiveth not 
certaine Scriptures : and if it doe receive some, yet by adding and 
taking away, it perverteth the same to serve their purpose : and if 
it receive any, it doth not receive them wholy : and if after a sort 
it receive them wholy, nevertheles by divising divers expositions, it 
turneth them cleane another way, &c. 

4. Yet doe they vant themselves of Scriptures exceedingly, but 
they are never the more to be trusted for that. 

Let them not flatter themselves, if they seem in their owne 
conceit to afnrme, that which they say out of the chapters of 
Scripture ; whereas the Divel also spake some things out of the 
Scriptures ; and the Scriptures consist not in the reading, but in 
the understanding. Here perhaps some may aske whether Here- 
tikes also use not the testimonies of divine Scripture. Yes indeed 
doe they, and that vehemently. For thou shalt see them flie 
through every one of the sacred books of the Law, through Moyses, 
the books of the Kings, the Psalmes, the Apostles, the Ghospels, 
the Prophets. For whether among their owne fellowes, or strangers, 
whether privatly or publikely, whether in talke, or in their books, 
whether in bankets or in the streets : they (I say) alleage nothing 
of their owne, which they endeavour not to shadow with the words 
of Scripture also. Read the workes of Paulus Samosatenus, of 
Priscillian, of Eunomian, of Iovinian, of the other plagues and 
pestilences : thou shalt find an infinite heap of examples, no page in 
a manner omitted or void, which is not painted and coloured with 
the sentences of the new or old Testament. But they are so much 
the more to be taken heed of ; and to be feared, the more secretly 
they lurke under the shadow of God's divine Law. For they know 
their stinkes would not easily please any man almost : if they were 
breathed out nakedly and simply themselves alone, and therefore 
they sprinkle them as it were with certaine pretious spices of the 
heavenly word : to the end that he which would easily despise the 
errour of man, may not easily contemne the Oracles of God. So 
that that they doe like unto them, which when they wil prepare 
certaine bitter potions for children, do first anoint the brimmes of 

E 



50 



DOCTRINES OF THE CHURCH OF ROME. 



the cup with home, that the unwarie age, when it shal first feel the 
sweetnes, may not feare the bitternes. 

5. The cause why, the Scriptures being perfit, yet we use other 
ecclesiastical writings and traditions. 

Here some may perhaps aske, forasmuch as the Canon of Scripture 
is perfit, and in al points very sufficient in itself, what need is there, 
to joyne therunto the authoritie of the Ecclesiastical understanding ? 
For this cause surely, for that al take not the holy Scripture in one 
and the same sense, because of the deepnes thereof : But the 
speaches thereof, some interpret one way, and some another way, so 
that there may almost as many senses be picked out of it, as there 
be men. For Novatian doth expound it one way, and Labellius 
another way, otherwise Donatus, otherwise Arius, Eunominus, 
Marcedonius, otherwise Photinus, Appollinaris, Priscillianus, other- 
wise Jovinian, Pelagius, lastly, otherwise Nestorius. And therfore 
very necessarie it is because of so great windings and turnings of 
divers errours, that the line of Prophetical and Apostolical inter- 
pretation, be directed according to the rule of the Ecclesiastical and 
Catholike sense or understanding. 

Of such articles of religion as are kept and preached in the 
Church, some were taught by the written word, other some we have 
received by the tradition of the Apostles, delivered unto us as it 
were from hand to hand in mysterie secretly : both which be of one 
force to Christian religion : and this no man wil deny that hath any 
litle skil of the Ecclesiastical rites or customes. For if we goe about 
to reject the customes not conteined in Scripture, as being of smal 
force, we shal unwittingly and unawares mangle the Ghospel itself 
in the principal parts thereof, yea rather, we shal abridge the very 
preaching of the Ghospel, and bring it to a bare name. 

Argument to S. Marke, line 9 to 21, vol. iii. page 79. — Of 
S. Marke and his conversation with the two Apostles S. Paul and 
S. Barnabas, we have at large, Acts xii. and xv., somewhat also 
Col. iv., and 2 Tim. iv., and to Philemon. Moreover of his fanii- 
liaritie with the Prince of the Apostles S. Peter, we have 1 Peter v. 
For so it pleased our Lord, that only two of the Evangelists should 
be of his twelve Apostles, to wit, S. Matthew and S. John. The 
other two, S. Marke and S. Luke, he gave unto us of the Disciples 
of his two most principal and most glorious Apostles, S. Peter and 
S. Paul. Whose Ghospels therfore were of Antiquitie counted as 
the Ghospels of S. Peter and S. Paul themselves. Marke the Dis- 



CANONICAL BOOKS. 



51 



ciple and interpreter of Peter (saith S. Hierom) according to that 
which he heard of Peter's mouth, wrote at Rome a briefe Ghospel at 
the request of the Brethren (about 10 or 12 yeares after our Lordes 
ascension) which when Peter had heard he approved it, and with 
his authoritie did publish it to the Church to be read, as Clemens 
Alexandrinus writeth. 

Mark viii. 35. 1 633. — For he that wil save his Life, shal lose 
it : and he that shal lose his life for me and the Ghospel shal 
save it. 

1633, 1816. — By the Ghospel is signified, not only the foure 
Evangelists, but al Scriptures, and whatsoever Christ said that is 
not in Scripture, for he saith in this very place ; He that shal be 
ashamed of my wordes, the Sonne of man wil be ashamed of him, 
Sc. Neither his owne wordes only, but whatsoever the Apostles 
taught in word or writing, for our Saviour saith : He that despiseth 
you despiseth me. For defense of any of al these, and of every 
Article of the Catholike faith, we ought to die, and this is to lose 
our life for Christ and his Ghospel. 

Page 554, note at the beginning of the Hebrews. 1633, 1816. — 
Let the Christian Reader note the corruption and impudent boldnes 
of our Adversaries, that upon a false private persuasion of their 
owne, that S. Paul was not the Author of this Epistle, leave out his 
name in the title of the same, contrarie to the authentical copies 
both Greeke and Latin. In old time there was some doubt who 
should be the writer of it, but then when it was no lesse doubted 
whether it were Canonical Scripture at al. Afterward the whole 
Church (by which only we know the true Scriptures from other 
writings) held it and delivered it, as now she doth, to the faithful 
for Canonical, and for S. Paules Epistle. Notwithstanding the 
Adversaries would have refused the Epistle, as wel as they doe the 
Author, but that they falsly imagin certaine places thereof to make 
against the Sacrifice of the Masse. 



e 2 



CHAPTER IV. 



ERRORS OF THE PROTESTANT VERSION. — Vol. I. page 5. 



1635. — Preface to the English Reader. — Now for the strictnes 
ohserved in translating some words, or rather the not translating 
of some, which is in more danger to be disliked, we doubt not 
but the discrete learned reader, deeply weighing and considering 
the importance of sacred words, and how easily the translatour may 
misse the sense of the Holy Ghost, will hold that which is here 
done for reasonable and necessary. We have also the example of 
the Latin and Greek, where some words are not translated, but 
left in Hebrew, as they were first spoken and written ; which seeing 
they could not, or were not convenient to be translated into Latin 
or Greeke, how much less could they, or was it reason to turn them 
into English ? S. Augustin also yealdeth a reason, exemplifying 
in the words Amen and Alleluia for the more sacred authoritie 
iherof, which doubtles is the cause why some names of solemn e 
Feasts, Sacrifices, and other holie things are reserved in sacred 
tongs, Hebrew, Greeke, or Latin. Againe for necessitie, English 
not having a name, or sufficient terme, we either keep the word 
as we find it, or only turne it to our English termination, because 
it would otherwise require manie words in English to signifie 
one word of an other tongue. In which cases we commonly put 
the explication in the margent. Briefly, our Apologie is easie 
against English Protestants ; because they also reserve some words 
in the original tongues, not translated into English, as Sabboath, 
Ephod, Pentecost, Proselyte, and some others. The sense wherof 
is indeed as soone learned, as if they were turned so neer as is 
possible into English. And why then may we not say Prepuce, 
Phase, or Pasch, Azimes, Breads of Proposition, Holocaust, 
and the like, rather then as Protestants translate them, Fore- 
skinne, Passeover, the feast of sweet breads, Shew-breads, Burnt 
offerings, <$cc. By which termes, whether they be truly translated 
into English or no, we wil passe over. Sure it is an Englishman is 



ERRORS OF THE PROTESTANT VERSION. 



53 



stil to seeke what they ineane, as if they remained in Hebrew or 
Greeke. It more importeth, that nothing be wittingly and falsly 
translated for advantage of doctrine in matter of faith. Wherin as 
we dare boldly avouch the sinceritie of this Translation, and that 
nothing is here either untruly or obscurely done of purpose, in favour 
of Catholike Roman Religion, so we cannot but complaine, and 
chalenge English Protestants, for corrupting the text, contrarie to 
the Hebrew and Greeke, which they professe to translate, for the 
more shew and mainteining of their peculiar opinions against Catho- 
lickes : As is proved in the Discoverie of manifold corruptions. 
For example we shal put the reader in memorie of one or two. 
Gen. iv. 7. — Whereas (God speaking to Cain) the Hebrew words in 
grammatical construction may be translated either thus : unto thee also 
perteyneth the lust thereof, and thou shalt have dominion over it, 
or thus, Also unto thee his desire shall be subject, and thou shalt 
rule over him : though the coherence of the text requireth the 
former, and in the Bibles printed 1552 and 1577 Protestants did 
so translate it; yet in the yeare 1579 and 1603, they translate it 
the other way, rather saying, that Abel was subject to Cain, and 
that Cain by God's ordinance had dominion over his brother Abel, 
then that concupiscence or lust of sinne is subject to man's wil, or 
that man has power of free-wil to resist (by God's grace) tentation 
of sinne. But as we heare, in a new edition (which we have not 
yet seen) they translate it almost as in the first. In like sort, 
Gen. xiv. 18, the Hebrew particle Vau, which S. Hierom and al 
Antiquitie translated Enim (for), Protestants wil by no meanes 
admit it, because (besides other arguments) we prove therby Mel- 
chisideck's Sacrifice. And yet themselves translate the same, as 
S. Hierom doth, Gen. xx. 3, saying : For she is a man's wife, &c. 
Againe Gen. xxxi. 19, the English Bible 1552 and 1577 translate 
Theraphim Images. Which the edition of 1603 correcting trans- 
lated Idols. And the marginal Annotation wel proveth, that it 
ought to be so translated. 

Genesis xi. 13. Douay, 1635. — And Arphaxad lived after he 
begat Sale three hundred and three yeares, and begat sonnes and 
daughters. 

1635. — Here is an intricate difficultie : For the Hebrew and 
Latin text, both here and in Paralipomenon saying Arphaxad begat 
Sale, the 72 Interpreters and S. Luke place Cainan between them, 
as sonne of Arphaxad, and father of Sale. Eusebius also in his 



54 



DOCTRINES OF THE CHURCH OF ROME. 



Chronicle, with most Greeke Doctours, and S. Augustine, count 
Cainan in this Genealogie of Sera. Whereupon manie doe number 
him in this ranke, and suppose that Moyses omitted him for some 
Mysterie, and yet writeth truly, that Arphaxad begat Sale, not his 
proper Sonne, but his Sonne's sonne : as S. Mathew sayth Joram 
begat Ozias, who was his nephewes nephew. But against this 
solution it is replied, that then Arphaxad should have been a grand- 
father at 35 yeares of age ; which were strange in those daies, how- 
soever it is now. And a greater difficultie, or rather absurditie 
must also be granted, that Arphaxad begat both Cainan at the age 
of 35 yeares, according to the 72 interpreters, and that Sale was 
also begotten the same yeare according to the Hebrew, being both 
true, which inconvenience is not in the Genealogie written by S. 
Matthew. Others therfore, according to the Hebrew and Latin 
text, with most Latin Doctours, omit Cainan in this place and 
Paralipomenon, namely with S. Hierom, who diligently examining 
and reconciling varieties between the Hebrew and the Greeke, 
maketh no mention at al of this difference. Which maketh some 
to conjecture, that in S. Hierom's time Cainan was not in the 
Greeke copies, at least not in those that he had, and held for the 
best. And at this day some have him not, which may be admitted 
for a probable answer touching the Hebrew and the Greeke of the 
old Testament. But for so much as al copies, both Greeke and 
Latin, also S. Hieroms edition of St. Lukes Ghospel have Cainan, 
the difficultie stil remaineth between Moyses and S. Luke. How 
then shal this doubt be solved ? We cannot solve it. And no 
marvel. For Venerable Bede could not, whose words are these : 
8. Luke useth rather the Greeke testimonies then the Hebrew ; 
wherof happeneth that I much marvel at, and for dulnes of wit, 
being strucken with great admiration, I cannot throughly scan 
seeing in the Hebrew veritie are found only ten generations from 
the floud unto Abraham, by what meanes S. Luke, who (the holie 
Ghost qoverning his pen) could in no sort write false, would 
rather set down eleven generations in the Ghospel, Cainan ad- 
joy ned according to the seventie Interpreters. Thus writeth S. 
Bede, reverently admiring that he could not understand. For being 
assured that the Holie Ghost governed the pennes both of Moyses 
and S. Luke, and that he is not contrarie to himselfe, it must needes 
be true which each of them writeth, though other learned men 
cannot reach the profoundnes of some difficulties that occure. And 



ERRORS OF THE PROTESTANT VERSION. 



55 



therfore Beza was extreme saucie to dash Cainan out of S. Luke's 
Ghospel, and that wittingly and most impudently, saying in his 
Annotations : We doubted not to put it out. The former English 
editions, otherwise corrupt in manie places, have Cainan in the 
text of S. Lukes Ghospel, but their latter translators are in this 
point pure Bezites. 

Exodus xx. 4. Douay, 1635. — Thou shalt not make to thee a 
graven thing, nor any similitude that is in the heaven above, and 
that is in the earth beneath, neither of those things that are in the 
waters under the earth. 

1635. — Here the same falsifiers of Christian Doctrine doe not only 
pervert the sense of holie Scripture, wresting that against images, 
which is spoken against idols, but also shamefully corrupt the text, by 
translating graven image, neither folowing the Hebrew, Greek, nor 
Latin. For the Hebrew word pesel, is the verie same that sculptile 
in Latin, that is a graven or carved thing. The Greeke hath 
el^wXoy, an idol. So al Protestant English Bibles are false. 

In the meane time til they correct their books, they may please to 
remember that God shortly after this (Exodus xxv.) commanded to 
make Images of Angels, to wit Cherubins. Likewise a brasen ser- 
pent (Num. xxi.) Also oxen and Lions (Reg. 6 and 7). Neither 
are Puritanes so precise, but they engrave, carve, print, paint, cast, 
sow, embroder, and otherwise make and keepe Images, portraits, and 
pictures of men, and other things. As for the worshipping of sacred 
Images, the second Councel of Nice (Act 4), the Councel of Trent 
(Sess. 25), S. Gregorie the great, S. Damascen in divers whole 
books, and manie others, and al Catholike Catechismes and Christian 
Instructions teach, that the honour is not done to the Image for 
itself, but at the presence of the Image, to Christ, or Saint, whose 
Image it is. An other controversie Calvin here maketh, who from 
these words, Thou shalt not make, beginneth the second precept, so 
counting foure precepts in the first table, and six in the second. 
But being no matter of faith, how they are divided, so al the words, 
and the number of ten commandements be acknowledged (for holie 
Scripture calleth them ten — Exo. xxxiv. 28 — Deut. iv. 13, x. 4) 
we wil not contend: but only as more reasonable we folow the 
common manner of dividing the first table into three precepts direct- 
ing us to God, the second into seven belonging to our neighbour, 
approved for the better by S. Augustin, and generally received of al 
Catholikes ; grounded upon this reason, among others, because to 



56 



DOCTRINES OF THE CHURCH OF ROME. 



make or have a picture, or similitude of anie creature, to the end to 
adore it as God, were indeed to have a strange God, which is forbid 
in the first words ; and so al that foloweth to the commination and 
promise, forbiddeth false Gods, and appeareth to be but one precept 
in substance. But the desire and internal consent to adulterie, and 
to theft, differ altogether as much, as the external actes of the same 
sinnes ; and therfore seeing adulterie and theft are forbidden to be 
committed by two distinct precepts, the prohibition of the internal 
desire, with mental consent to the same, doth also require two 
precepts. 

1816, 1843. Exodus xx. 4. — All such images or likenesses are 
forbidden by this commandment, as are made to be adored and 
served ; according to that which immediately follows, thou shalt not 
adore them nor serve them. That is all such as are designed for 
idols or image gods, or are worshipped with divine honour. But 
otherwise images, pictures, or representations even in the house of 
God, and in the very sanctuary, so far from being forbidden, are 
expressly authorised by the word of God. See Exodus xxv. 15, and 
xxxviii. 7. Numbers xxi. 8, 9. 1 Chron. xxviii. IS, 19. 2 Chron. 
iii. 10. 

Psalmes xix. 12. Douay, 1635 — For thy servant keepeth them ; 
in keeping them is much reward. 

] 635, Douay. — How sweete the law of God is, his servants find 
not by reading, or by hearing only, but by keeping it. Conformably 
to this text the prophet professeth — (Psalm cxviii. 12.) that he 
kept them for reward, in which place the heretickes translation is 
corrupted. 

Proverbs xxx. 1. Douay, 1635. — The words of the Gatherer, the 
sonne of Vomiter. The vision that the man spake, with whom 
God is, and who being strengthened by God abiding with him, 
sayd : — 

1635. — Some Interpreters take these foure Hebrew words, Agur, 
Jache, Ithiel, and Ucal, conteined in this first verse, to be proper 
names of men, supposing that a certaine wiseman named Agur, the 
sonne of Jache, spake the sentences folowing in this chapter, to his 
sonnes or scholers, called Ithiel and Ucal. And so this supposed, 
Agur, not Salomon, should be the auctor of this chapter. But the 
old Interpreter, whom S. Jerom approveth and foloweth, translated 
the same words as noones appellatives. Neither doth anie ancient 
Father account this Agur amongst the writers of holie Scriptures. 



ERRORS OF THE PROTESTANT VERSION. 



57 



And if there were a peculiar auctor of this chapter, it is like the 
same should have been placed last, and not before that which now 
foloweth, and is by al men confessed to be Salomons. And there- 
fore we thinke it more probable, with S. Beda, and the common 
opinion, that there was no other auctor of anie part of this booke, 
besides King Salomon. Who is here called Congregans, the 
Gatherer, because he gathered these excellent parables, and pro- 
verbs ; as the son of the Holie Ghost, signified by the word J ache, 
powring forth divine sentences, for the instruction of Ithiel and 
Ucal, that is, of al those with whom God is by his grace ; and who 
are strengthened by God abiding with them. 

1816, 1843. — " Gatherer" or as it is in the Latin, Congregans 
the son of Vomens. The Latin Interpreter has given us in this 
place, the signification of the Hebrew names instead of the names 
themselves which are in the Hebrew Agur, the son of Jakeh. But 
whether this Agur be the same person as Solomon, as many think, 
or a different person, whose doctrine was adopted by Solomon, and 
inserted among his parables or proverbs is uncertain. 

Proverbs xxxi. 1. Douay, 1635. — The words of Lamuel the King. 
The vision wherewith his mother instructed him. 

Douay, 1635. — Words perteining to Salomon, spoken to him 
by his mother : who here calleth him Lamuel, signifying God with 
him. 

1816 and 1843. — Lamuel — This word signifies God with him, 
and is supposed to have been one of the names of Solomon. 

John i. 3 2. Douay, 1633. — But as many as received him, he 
gave them power to be made the sonnes of God, to those that 
beleeve in his name. 

1633. — Beza falsely translated dignitatem for potestatem llovaiav. 

John xvi. 2. Douay, 1633. — Out of the Synagogues they wil 
cast you ; but the houre cometh, that every one which killeth you, 
shal thinke that he doeth service to God. 

1633. — The heretikes translate, Excommunicate you, see what 
corruption this is. 

Acts i. 14. Douay, 1633. — Al these were ^persevering with one 
mind in praier with the women, and Marie the mother of Jesus, 
and his brethren. 

1633. — The heretikes, some in the text, other in the margent trans- 
late wives to wit, of the Apostles, most impudently knowing in their 
consciences that he meaneth the Maries and other holie women that 



58 



DOCTRINES OF THE CHURCH OF ROME. 



followed Christ, as Luke viii. 2 ; xxiv. 10. See Beza and the English 
Bible, 1579. 

Acts viii. 27. Douay, 1 633. — And rising he went. And behold, 
a man of Ethiopia, an Eunuch, of great authoritie under Candace 
the Queene of the Ethiopians, who was over al her treasures, was 
come to Hierusalem to adore : 

1633. — Intolerable boldness of some Protestants, here also (as in 
other places) against al copies both Greeke and Latin, to surmise 
corruption or falsehood of the text, saying it cannot be so. Which 
is to accuse the holy Evangelist, and to blaspheme the Holy Ghost 
himself. See Beza, who is often very saucie with S. Luke. 

Acts xvii. 23. Douay, 1633. — For passing by and seeing your 
Idols, &c. 

1633. — The adversaries (in the New Testament, 1580,) trans- 
late your devotions most corruptly against the nature of the Greeke 
word, 2 Thess. ii. 4, and most wickedly, against the laudable devo- 
tion of good Christians, calling the Pagans idolatrie and superstition 
their devotions. 

Romans vi. 6. Douay, 1633, 181 6. — Knowing this, that our old 
man is crucified with him, that the body of sin may be destroied, to 
the end that we may serve sinne no longer. 

Castalion noteth that Beza falsly translateth enervetur, for, 
destruatur : weakened for destroyed. 

Romans v. 6. Douay, 1633, 1816. — For why did Christ, when we 
as yet were weake, according to the time die for the impious ? 

The Heretikes falsely translate, of no strength, to take away al 
free-will, New Testament, 1580. 

1 Corinth, v. 11. Douay, 1635, 1816. — But now I wrote to you, 
not to keep companie, if he that is named a brother, be a forni- 
catour, or a covetous person, or a server of Idols, or a railer, or a 
drunkard, or an extortioner : with such an one not so much as to 
take meat. 

1633, 1816. — A notorious wilful corruption in the Bible, 1562 : 
translating in the verse before Idolaters ; and here worshipper of 
images ; the Apostles word being one, eicoXoXdr^g. Idolater. 

1 Corinthians vi. 9. Douay, 1635. — Nor servers of Idols. 

3 633.— For this the English Bible, 1652: falsly translateth 
worshippers of Images. 

1 Corinthians ix. 13. Douay, 1635 and 1816. — Know ye not 
that they which worke in the holy place, eate the things that are of 



ERRORS OF THE PROTESTANT VERSION. 



59 



the holy place : and they that serve the altar, participiate with the 
altar ? 

1633. — The English Bible, 1562 : here and in the next chapter 
saith — thrise for altar, temple ; most falsely and heretically, against 
holy altars, which about the time of that translation, were digged 
downe in England. 

2 Corinthians ii. 17. Douay, 1635. — For we are not as very 
many adulterating the word of God, but of sinceritie, and as of God, 
before God, in Christ we speak. 

1633, 1816. — The Greek word signifieth to make commoditie of 
the word of God as vulgar Vintners doe of their wine. Whereby is 
expressed the peculiar trade of al heretikes, and exceeding proper to 
the Protestants, that so corrupt Scriptures by mixture of their own 
phantasies, by false translations, glosses, colourable and pleasant 
commentaries, to deceive the tast of the simple, as taverners and 
tapsters doe, to make their wines salable by manifold artificial 
deceits. The Apostles contrariewise, as al Catholikes, deliver the 
Scriptures and utter the word of God sincerely and entirely in the 
same sense and sort as the Fathers left them to the Church, inter- 
preting them by the same Spirit by which they were written or 
spoken. 

Ephesians v. 23. Douay, 1685. — Because the man is the head of 
the woman : as Christ is the head of the Church : himself the 
Saviour of his body. 

] 633. — It is much to be noted that in the first English Bibles 
there is not once the name of Church in al the Bible, but instead 
thereof, Congregation. Which is so notorious a corruption, that 
themselves in the later Bibles correct it for shame, but yet suffer the 
other to be read and used stil. See the Bible printed in the yeare 
1562. 

Hebrews ii. 9. Douay, 1635, 1816. — But him that was a litle 
lessened under the Angels, we see Jesus, because of the passion 
of death, crowned with glorie and honour : that through the Grace 
of God he might tast death for al. 

1633, 1816. — This proveth against the Calvinists that Christ by 
his passion merited his owne glorification : which they would not 
for shame deny of Christ, but that they are at a point to deny al 
meritorious workes, yea even in Christ also. And therfore they 
translate also this sentence heretically, by transposing the words. 
In the Bible printed in the yeare 1579. 



60 



DOCTRINES OF THE CHURCH OF ROME. 



Hebrews v. 7. Douay, 1635, 1816.-— Who in the daies of his 
flesh, with a strong crie and tears, offering praiers and supplica- 
tions to him that could save him from death, was heard for his 
reverence. 

1633, 1816. — For his reverence — These words have our English 
translatours pernitiously and most presumptuously corrupted, turning 
them thus, — In that which he feared, contrarie to the version and 
sense of al antiquity, and to Erasmus also, and contrarie to the ordi- 
narie use of the Greeke word, as Beza himself defineth it, Luke ii. 25, 
and contrarie to the propriety of the Greek phrase, as not only the 
Catholikes, but the best learned Lutherans doe shew and prove by 
many examples. They follow herein the singular presumption of 
Calvin, who was the first (as his fellow Beza confesseth) that ever 
found out this interpretation. Which neither S. Chrysostom, nor 
any other, as perfect Grecians as they were, could ever espie. Where, 
only to have made choise of that impious and arrogant Sectaries 
sense, before the said Fathers and al the Churches besides, had been 
shameful enough ; but to set the same downe for very Scripture of 
God's blessed word, that is intolerable, and passeth al impiety. 
And we plainely see that they have no conscience, indifferencie nor 
other purpose, but to make the poore Readers beleeve, that their 
opinions be God's owne word, and to draw the Scriptures to sound 
after the fantasie of their heresies. But if the good Reader knew, 
for what points of doctrine they have thus framed their translation, 
they would abhorre them to the depth of Hel. Forsooth it is thus : 
they would have this Scripture meane, that Christ was in horrible 
feare of damnation, and that he was not only in paines corporal upon 
the Crosse, (which they hold not to have been sufficient for man's 
redemption,) but that he was in the very sorrowes and distresses of 
the damned, without any difference, but that it was not everlasting, 
as theirs is. 

For this horrible blasphemie, (which is their interpretation of 
Christes descending into Hel.) God's holy word must be corrupted, 
and the sacrifice of Christes death (wherof they talk so presump- 
tuously) must not be enough for our redemption, except he be 
damned for us also to the paines of Hel. Woe be to our poore 
Countrie, that must have such books, and read such translations. 
See Calvin and Beza in their Commentaries and Annotations upon 
this place, and you shal see, that for the defense of the said blas- 
phemies, they have thus translated this text. 



ERRORS OF THE PROTESTANT VERSION. 



61 



Hebrews x. 20. Do-uay, 1635. — Which he hath dedicated to us a 
new and living way by the veile, that is his flesh. 

1633. — To dedicate is to be the authour and beginner of a thing. 
The Protestants translate he hath prepared, for their heresie that 
Christ was not the first man that entred into heaven. 

James iv. 6. Douay, 1635. — And giveth greater grace. For 
which cause it saith, God resisteth the proud and giveth grace to 
the humble. 

1633. — The boldnes of Heretikes adding here the word Scripture 
to the text thus, — And the Scripture giveth greater grace. 

James v. 14. Douay, 1635. — Is any man sicke among you? 
let him bring in the Priests of the Church, and let them pray over 
him, anoiling him with oile in the name of our Lord. 

1633, 1816. — The Protestants for their special hatred of the holy 
order of Priesthood, as elsewhere often, so here they corrupt the text 
evidently, translating Presbyteros, Elders. As though the Apostle 
had meant men of age, and not such as were by holy office, Priests. 
S. Chrisostom, who knew the sense and signification of the Greeke 
word, according to the Ecclesiastical use and the whole Churches 
judgement, better then any Protestant alive, taketh it plainly for 
Priests. And if they confesse that it is a word of office with them 
also, though they cal them Elders, and not Priests ; then we demand 
whether the Apostle meane here men of that function which they in 
their new Churches cal Elders. If they say no, as they must needs, 
(for Elders with them are not deputed specially to publike praying 
or administration of the Sacraments, such as the Apostle here 
requireth to be sent for,) then they must needs grant, that their 
Elders answer not the function of those which in the new Testament 
are called Presbyters in Greek and Latin, and therefore both their 
translation to be false and fradulent, and also their naming of their 
new degrees or orders to be fond and incongruous. 

If they say their Ministers be correspondent to such as were called 
Presbyteri in holy writ and in the Primitive Church, and that they 
are the men whom the Apostle willeth to be called for to an oile the 
sicke and to pray for him, why doe they not then translate Pres- 
byteros, Ministers ? which they might doe with as good reason as 
cal such as they have taken instead of our Catholike Priests, Min- 
isters. Which word, being in large acception, common to al that 
have to doe about the celebration of divine things, was never appro- 
priated by use either of Scripture or of the holy Church, to that 



62 



DOCTRINES OF THE CHURCH OF ROME. 



higher function of publike administration of the Sacraments and 
service, which is Priesthood : but to the order next under it, which 
is Deaconship. And therfore if any should be called Ministers, 
their Deacons properly should be so termed. And the Protestants 
have no more reason to keep the ancient Greek word of Deacons, 
appropriated to that office by the use of antiquity, then to keep the 
word Priest, being made no lesse peculiar to the state of such only 
as Minister the holy Sacraments, and offer the Sacrifice of the 
Altar. But these fellows follow neither God's word, nor Ecclesias- 
tical use, nor any reason, but mere phantasie, noveltie, and hatred 
of God's Church. And how litle they follow any good rule or 
reason in these things, may appeare by this, that here they avoid to 
translate Priests, and yet in their Communion booke, in their order 
of visiting the sicke, they commonly name the Minister Priest 

1 John v. 3. Douay, 1633. — For this is the charitie of God, that 
we keep his commandements : and his commandements are not 
heavy. 

1633, 1816. — How can the Protestants say that God's com- 
mandements can not possibly be fulfilled or kept in this life, seeing 
the Apostle saith, they be not heavie, and Christ saith, his yoke is 
sweete, and his burden light ? See for the ful understanding of this 
place S. Augustin. The heretikes in favour of their foresaid errour, 
rather translate, His commandements are not grievous, then are 
not heavie. 



CHAPTER V. 



ATONEMENT OF CHRIST. 

Psalme xxxix. 7, 8. Douay, 1635. — Sacrifice and oblation thou 
wouldest not : but eares thou has perfited to me. Holocaust and 
for sinne thou didst not require ? then said I, Behold I come, in the 
head of the booke it is written of me. 

1633. — No sacrifice of the old testament sufficed to satisfie God's 
justice for the sinne of man. Christ by the eare of obedience per- 
formed the redemption of man by his death, as was determined from 
eternitie, S. Paul (for eares) saith bodie. 

18th verse. — But I am a begger and poore : Our Lord is careful 
of me. 

1 635. — Christ speaketh in the name of sinners truly repenting, 
whose sinnes he undertaketh to redeeme, and wash away by his 
passion. 

Psalme lxviii. 5. Douay, 1635. — They are multiplied above the 
haires of my head that hate me without cause. Mine enemies are 
made strong that have persecuted me unjustly : then did I pay the 
things that I tooke not. 

1635. — Our Saviour who had no sinne, payd the ransom for al 
sinnes. 

Psalm lxviii. 5. Douay, 1 81 6, 1843. — They are multiplied above 
the hairs of my head who hate me without cause. My enemies are 
grown strong who have wrongfully persecuted me : then did I pay 
that which I took not away. 

1816, 1843.— Christ by his passion made restitution of what he 
had not taken away, by suffering the punishment due to our sins, 
and so repairing the injury we had done to God. 

Psalme lxxi. 2. m Douay, 1635. — God give thy judgements to 
the King, and thy justice to the sonne of the King. To judge thy 
people in justice, and thy poore in judgement. 

1635. — God most blessed Trinitie, give power and authoritie 
to the Sonne of Man. God incarnate, King of al Kings, the Sonne 
of King David, to judge for mankind against the Divel. Christ 



64 



DOCTRINES OF THE CHURCH OF ROME. 



paying ransom for al mankind, and so man renouncing the divel and 
serving God, is justly, not injuriously delivered from captivitie of 
sinne, and of the divel. 

Psalme lxxxiv. 11. Douay, 1635. — Mercie and truth have met 
each other : justice and peace have kissed. 

1635. — Whereas God's mercie would save al, and his truth or 
justice requireth that sinnes be duly punished, by Christ's passion 
and death sufficient satisfaction is offered for al sinnes and those 
that wil be partakers by penance, and conformitie to God's law, may 
have remission : and so justice is observed and peace made between 
God and his subjects. 

Psalme cix. 1. Douay, 1635. — Our Lord sayd to my Lord : Sit on 
my right hand : til I make thine enemies the foot-stole of thy feete. 

1635.— God the Father. To God the Sonne, the Lord of David, 
and of al mankind, yet the sonne of David, according to his huma- 
nitie. He limiteth not the time, but excludeth al time, wherein the 
enimie might imagine, that Christ's kingdom should cease, signifying 
that Christ shal reigne, til al his enimies be subdued, much more 
afterwards to al eternitie. 

3rd verse. — With thee the beginning in the day of thy strength : 
in the brightnes of holie things : from the wombe before the day 
starre I begat thee. 

1 635. — Thou shal have princpalitie, in the day of thy powerful 
conquest, and rising from death. In excellencie of holie spiritual 
mysteries and graces : because I God the Father, of my substance 
begat thee God the Sonne in eternitie. The same which Michaeus 
saith. His comming forth from the beginning, from the dayes of 
eternitie. 

4th verse. Douay, 1635. — Our Lord sware, and it shal not 
repent him : Thou art a Priest for ever, according to the order of 
Melchisidec. 

1635. — God most firmely, and unchangeably affirmed : That thou 
Christ our Messias, art not only a King, but also a Priest : not for 
a time, as Aaron was, but for ever, neither of Aaron's order, but 
according to the order of Melchisidec. 

7th verse. Douay, 1635. — Of the torrent in the way he shal 
drinke : therfore shal he exalt the head. 

1635. — He shal in the meane time (and also his best servants) 
suffer much tribulation in this life, and for the same be highly 
exalted in life everlasting:. 



ATONEMENT OF CHRIST. 65 

Psalme cxviii. 176. Douay, 1635. — I have strayed as a sheep 
that is lost ; seeke thy servant, because I have not forgotten thy 
commandments. 

1635. — Al mankind, and universally everie one, hath been as a 
lost sheep, and Christ came into this world to seeke and save al ; 
but effectually findeth and saveth those only that forget not to keep 
his commandments. 

Psalme cxxix. 7, 8. Douay, 1635. — Because with our Lord there 
is mercie : and with him plenteous redemption. And he shal redeeme 
Israel from al his iniquities. 

1635. — The greatest comfort is in Christ our Redeemer, whose 
plentiful Redemption bringeth more aboundance of grace. Christ's 
Redemption being sufficient for al the world, is effectual only to true 
living members of the Catholike Church. 

Psalme cxxxi. 8. Douay, 1635. — Arise Lord into thy rest, thou, 
and the arke of thy sanctification. 

1635. — God leaving Silo, Gabaon, and the like places, come 
into thy holie Temple, with the arke of covenant, where thou sancti- 
fieth thy people. And here againe the Prophet illuminated with a 
higher Mysterie, and inflamed with more devotion, prayeth for Christ's 
comming into the world, and prophecieth that after his Passion, he 
wil rise, not only in glorie of soule, but also of bodie, prefigured by 
the Arke of testimonie, which was in the tabernacle, and after in 
the Temple. 

Psalme cxxxi. 8. — Our Lord hath sworne truth to David, and 
he wil not disapoint it : Of the fruit of thy wombe I wil set upon 
thy seate. 

1635. — Hence forth to the end of this Psalme the Prophet re- 
lateth God's revelation to him : That he hath truly promised with 
an oath, and wil performe, to sette one of David's sonnes upon his 
Throne : which was not only fulfilled in Salomon, who reigned in 
great peace, and builded the Temple, but especially in Christ the 
Sonne of David, to whom our Lord God gave the seate of David his 
father, and he shal reigne in the house of Jacob for ever, and of his 
Kingdom there shal be no end. By this promise Saint Peter also 
proveth Christ's Resurrection. 

Psalme cxxxvii. 2. Douay, 1635. — I wil adore toward thy holie 
Temple, and wil confesse to thy name : For thy mercie and thy truth, 
because thou hast magnified above everie thing thy holie name. 

1635. — The name and majesty of GOD, the WORD (which is the 

r 



66 



DOCTRINES OF THE CHURCH OF ROME. 



Sonne of God) also the name of Jesus, is magnified above al names, 
or temporal things. 

Psalme cxliv. 1. Donay, 1635. — I wil exalt thee my God the 
King : and I wil blesse thy name for ever and for ever. 

1635. — King is the proper epitheton of Christ, the Sonne of God, 
to whom in his humanitie, God the Father promised the Church of 
al nations for his Kingdom, in whom also the whole Blessed Trinitie 
is praised. Al the time of this world they prayse God, and after in 
eternitie. 

Psalme cxlv. 3. Douay, 1635. — In the sonnes of men : in whom 
there is no salvation. 

1635. — In one Sonne of Man (Christ) is salvation (saith S. 
Augustin) and in him, not because he is the sonne of man, but 
because he is the Sonne of God. 

Ecclesiastes iv. 9. Douay, 1635. — It is better therefore that two 
be together then one, for they have profite of their societie. 

1635. — Besides the commendation of charitie, and friendship 
amongst men, which is one proper sense of this place : S. Jerom ex- 
pounded it also of the necessitie of Christ's dwelling in man's 
soule, and of his continual assisting grace : that man alone lie not 
open to the deicepts of the adversarie. The benefit of felowship 
(saith he) is streight wayes shewed in the profite of societie. For if 
the one fal (as the just falleth often) Christ raise th up his partner : 
for woe to him, who falling hath not Christ in him, to raise him up. 
If one also sleepe, that is, be dissolved by death, and have Christ 
with him, being warmed, and quickened, he sooner reviveth. And 
if the Divel be stronger in impugning against a man, the man shal 
stand, and Christ wil stand for his man, for his companion. Not 
that Christ's power alone is weake against the divel, but that free 
wil is left to man, and we doing our endeavour he becommeth 
stronger in fighting. And if the Father, the Sonne, and the Holie 
Ghost come withal, this sodalitie is not soone broken. Yet that 
which is not soone broken, may sometimes be broken. For this 
triple cord was in Judas the Apostle, but because after the morsel 
the divel entred into him, this cord was broken. Thus S. Jerom 
teacheth, that neither can man without Christ resist tentations, nor 
rise from anie sinne in this life, or in the next : neither wil Christ 
without man's consent and endeavour, stay him from falling, nor 
raise him up being fallen. 

Ecclesiasticus xxiv. 1. Douay, 1635. — Wisdom shal praise her 



ATONEMENT OF CHRIST. 



67 



soule, and shal be honoured in God, and shal glorie in the middes 
of her people. 

1635. — Divine wisdom, the Second Person of the B. Trinitie, 
begotten not created, praiseth itself. According to the phrase of 
speach (Jeremias) The Lord of hostes hath sworne by his soule, 
that is, by himselfe. 

Ecclesiasticus xxiv. 12. — Then the creatour of al commanded, 
and said to me, and he that created me rested in my tabernacle. 

1635. — Creation is not here taken in the strict signification, but 
for divine production, in that God the Father by understanding 
begetteth God the Sonne. As likewise the Father and the Sonne 
by love produce the Holie Ghost. 

Ecclesiasticus xl. 1. Douay, 1635. — Great travail is created to al 
men, and an heavie yoke upon the children of Adam, from the day of 
their comming forth of their mother's wombe, until the day of their 
burying, into the mother of al. 

1635. — The penalties which al men, even new borne infants 
suffer, doe shew that al in general, are guiltie of original sinne, for 
if they were not guiltie, their punishment were not just. That 
Christ also would be subject to the same penalties was for the sinnes 
of others. And though his B. mother was preserved from this 
sinne, yet she was not exempted from the general penaltie of al 
mankinde. 

Isaie vii. 14. Douay, 1635. — Therfore shal our Lord himselfe 
give you a signe. Behold a Virgin shal conceive, and beare a sonne, 
and his name shal be called Emmanuel. 

1635. — Upon occasion of God's mercie provised without man's 
desert, which King Achaz hardly believed, to confirme the same with 
a farre greater example. God inspired the prophet also to foreshew 
the greater mysterie of Christ's Incarnation, his conception and birth 
of a virgin for the redemption of al mankind. 

Isaie ix. 6. Douay, 1635. — For a litle Child is borne to us, and 
a sonne is given to us, and his principalitie is made upon his 
shoulder : and his name shal be called, Mervellous, Counseler, God, 
Strong, Father of the world to come, the Prince of Peace. 

1635. — He that is great, yea Omnipotent God, is borne a litle 
one in this world, and without violence conquereth and ruleth al 
the world. 

Isaie xi. 1. Douay, 1635. — And a rod a shal come forth of the 
roote of J esse, and a flowre shal rise up out of his roote. 

f 2 



68 DOCTRINES OF THE CHURCH OF ROME. 



1635. — The B. Virgin,* Christ our Saviour replenished with the 
seven guifts of the Holie Ghost, of whose infinite plenitude his ser- 
vants participate, as it pleaseth his divine spirit to impart. 

Isaie xi. 10. — In that day the roote of Jesse, that standeth for a 
signe of peoples, him the nations shal beseech, and his sepulchre 
shal be glorious. 

1635. — Christ after his death, which to the world was ignomi- 
nious, would be gloriously buried, by very honourable persons, 
Joseph and Nichodemus, with aboundance of most precious spices, 
wrapped in fine linnen, and laide in a new monument : to shew that 
the glorie of the just beginneth from their death, where the glorie 
of the wicked endeth. Christ's sepulchre also stil remaneth glorious, 
honoured even by the Turkes, much more by Catholike Christians. 

Isaie xvi. 1 . — Send forth o Lord, the lambe, the dominatour of the 
earth, from the Rocke of the desert, to the mount of the daughter of 
Sion. 

1635. — In the great miserie of the Moabites, the Prophet saw one 
special cause of consolation, that Christ the lambe of God, which 
taketh away the sinnes of the world, should be borne of their lineage, 
by one of their progenie. 

Isaie xlii. 1. Douay, 1635. — Behold my servant I wil receive 
him : mine elect, my soule hath pleased itself in him : I have given 
my spirit upon him, he shal bring forth judgement to the Gentiles. 

1635, 1816, 1843. — Christ according to his humanitie is the 
servant of God. (1635.) — by whom all other servants are redeemed, 
none els being able to satisfie for themselves, much lesse for others. 

Isaie xlii. 15. — I wil make mountaynes and litle hilles desolate, 
and will make al their grasse to wither : and I wil turne rivers into 
ilands, and will drie up the standing pooles. 

1635. — Such hautie and covetous mindes, as expect their Mes- 
sias to be a worldlie and warlike conqueror, that will advance his 
folowers to kingdomes or princedomes, and to aboundance of tem- 
poral riches, shal be frustrate of their vaine hopes : Whereas, Christ 
our Saviour, both by example and doctrine teacheth the contrarie, 
willing his folowers to learne of him to be poore in spirit, meeke 
and humble in hart, and their reward shal be great in heaven, not 
in earth, they shal be happie not in external but in eternal glorie. 

Isaie xliii. 27. Douay, 1635. — Thy first father sinned, and thy 
interpreters have transgressed against me. 

1635. — The sinne of Adam contaminating al mankind, was not 



ATONEMENT OF CHRIST. 



69 



purged by anie. Al Partrarches, Priests, Prophets and al others, 
sinning til Christ the innocent lambe came to take away the sinne 
of the world. 

Isaie lix. 16. Douay, 1635. — And he saw that there is not a 
man : and he was astonished, because there is none to oppose him- 
self : and his owne arme saved to himself, and his justice itself 
confirmed him. 

1635. — No pure man being able to redeeme and deliver mankind 
from captivitie of sinne, God became man to accomplish this worke. 

Isaie lxi. 1. Douay, 1635. — The Spirit of the Lord upon me, 
because the Lord hath annoynted me : to preach to the milde, he 
sent me that I should heale the contrite of hart, and preach indul- 
gence to the captives, and deliverance to them that are shut up. 

1635. — Our Saviour was not, neither needed to be visibly an- 
noynted, as Aaron, David, and others were, but invisibly by God, 
with oyle of gladnes, above al others (Psalms ;) with the Holie 
Ghost, and with power (Acts) ; of whose fulnes all others receive 
(J oan.) 

Daniel ix. 24. Douay, 1635. — Seventie weeks are abbridged upon 
thy people, and upon thy holie citie, that prevarication may be con- 
summate, and sinne take an end, and iniquitie be abolished ; and 
everlasting justice be brought : and vision be accomplished ; and 
prophecie : and the Holie one of holies be anointed. 

1635. — These foure things : Forgivenes of sinnes : Infusion of 
J ustice : Fulfilling of prophecies, and Anointed Holie of holies 
agree only to Christ. 

Osee i. 11. Douay, 1635. — And the children of Juda, and the 
children of Israel shal be gathered together : and they shal set to 
themselves one head, and shal ascend out of the earth : because 
great is the day of Jezrahel. 

1635. — Al the faithful have one head, our Saviour Christ. 

1816, 1843. — One head Christ. Great is the day of Jezrahel ; 
That is of the seed of God, for Jezrahel signifies the seed of God. 

Mieheas v. 2. Douay, 1635. — And thou Bethlehem Ephrata, 
art a litle one in the thousands of Juda ; out of thee shal come 
forth unto me he that shal be the dominatour in Israel : and his 
comming forth from the beginning from the dayes of eternitie. 

1635. — To signifie that Christ taking mans nature was never- 
theles eternal God with the Father and Holie Ghost, the Prophet 
addeth that he was from the beginning, and from the days of eter- 



70 



DOCTRINES OF THE CHURCH OF ROME. 



nitie. Which manner of speach, by iterating the same termes, as 
also secalum seculi, seculo seculorum, and the like, signifie absolute 
eternitie. Though the same words put single in some places doe 
only importe long time or during such a state. 

5 Micheas v. 2. Douay, 1816, 1843. —And thou Bethlehem 
Ephrata, art a little one among the thousands of Juda ; out of thee 
shall he come forth unto me that is to be the ruler in Israel : and 
his going forth is from the beginning, from the days of eternity. 

1816, 1843. — That is, he who as man shal be born in thee, as 
God was born of his Father, from all eternity. 

Zacharias iii. 9. Douay, 1816, 1843. — For behold, the stone 
that I have laid before Jesus : upon one stone there are seven eyes ; 
behold I will grave the graving thereof, saith the Lord of hosts ; 
and I will take away the iniquity of that land in one day. 

1816, 1843. — Another emblem of Christ, the rock, the founda- 
tion, and corner stone of his Church. The manifold providence of 
Christ over his Church, or the seven gifts of the Spirit of God. The 
day of the Passion of Christ, the source of all our good : When this 
precious stone shall be graved that is cut and pierced, with whips, 
thorns, nails, and spears. 

Zecharias vi. 13. Douay, 1816, 1843. Yea, he shall build a 
temple to the Lord ; and he shall bear the glory, and shall sit and 
rule upon his throne : and he shall be a priest upon his throne, and 
the counsel of peace shall be between them both. 

1816, 1843. — That is, he shall unite in himself the two offices 
or dignities of Kino; and Priest. 

Malachias iii. 1. Douay, 1635. — Behold I send mine Angel, and 
he shal prepare the way before my face. And forthwith shal come 
to his temple the Dominatour, whom you seek, and the Angel of the 
testament, whom you desire. Behold he commeth, sayth the Lord 
of hosts. 

1635. — Christ is the A ngel of the testament, because he made 
the Pact of peace between God and man : 

Malachias iv. .5. Douay, 1635. — Behold, I wil send you Elias 
the Prophet, before the day of our Lord come great and dreadful. 

1635. — Christ's first comming was in al meeknes, not in terrour, 
but his comming to judge wil be dreadful. And therfore the Pro- 
phet here meaneth not S. John the Baptist, but that Elias himself 
shall come before the great and dreadful day of our Lord. 

1635. — Continuance of the Church and Religion, page 941, vol. ii. 



ATONEMENT OF CHRIST. 



71 



Christ's Incarnation is more cleerly foreshewed by the Prophets, 
-who above other consolations, most especially comforted the people 
by their prophecies of Christ our Saviour. Jeremie xxiii. 5. — I 
wil raise up to David a just branch, and he shal reign a King, and 
shal be wise, and he shall doe Judgement and Justice in the earth. 
A woman shal compasse a man, Christ though in bodie a litle 
infant, yet in power and wisdom was most perfect of al men, even 
when he was in his mother's wombe. Behold the dayes wil come, 
savth our Lord, and I wil rayse up the good word, I wil make the 
spring of Justice to bud forth unto David, and he shal doe judgement 
and justice in the earth. Jeremies Lamentations are in greatest 
part of Christ and his Church. And some part can hardly be applied 
to anie other. He shal give the cheeke to him that striketh him, 
he shal be filled with reproches. Christ our Lord is taken in our 
sinnes. God promising to reduce the people from Babylon, addeth, 
And I wil establish unto them another testament everlasting (by 
Christ, whose kingdom is for ever) that I be their God, and they 
shal be my people. This is our God, and there shal none other be 
esteemed against him. After these things he was seen upon the 
earth, and was conversant with men. Ezechiel, peculiarly called by 
an Angel, the sonne of man, was therein a special figure of our 
Saviour, who so calleth himself. And the same Prophet hath in 
plaine termes foreshewed the office of Christ the true Pastour of 
al Pastours ; I wil (sayth God by this Prophet) rayse up over them 
one Pastour, who shal feede them, my servant David, that is, 
Christ prefigured by David. His admirable visions in the three 
first chapters, and nine last perteyne properly and princippally to 
the new Testament of Christ, and his Church, shewing the abound- 
ance of grace and glorie given by him to the elect. With the clouds 
of heaven there came in as it were the Sonne of Man, and he came 
even to the ancient of dayes, and in his sight they offered him. He 
came even to the ancient of dayes, because in his Divinitie he is 
equal to the Father ; and in his humanitie he is offered to God in 
sacrifice. His power is eternal : and his kingdom shal not be cor- 
rupted. Seventie weekes (of yeares) are abridged, that sinnes may 
be forgiven, grace be infused, prophecies be fulfilled and the Holie 
one of holies be anointed. Al which belong only to Christ. 

After sixtie two weekes Christ shal be slaine (Aggeurs.) The 
desired of al nations shal come (Zach.) I wil bring my servant 
the Orient. Strike the Pastour, and the sheep shal be dispersed : 



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DOCTRINES OF THE CHURCH OF ROME. 



fulfilled in Christ's Passion (Matthew.) Forthwith shal come to 
his temple the Dominatour whom ye seeke, and the Angel of the testa- 
ment whom ye desire. The booke of wisdom chap. ii. describeth the 
malice of the wicked against Christ. Let us (say they) circum- 
vent the just, because he is unprofitable to us : and he is contrarie 
to our workes, and reprochfully objecteth to us the sinnes of the 
law. He boasteth that he hath the knowledge of God, and nameth 
himself the Sonne of God (Ecclesiasticus.) God appointed to David 
his servant, to raise up a King to him, most strong and sitting in 
the throne of honour for ever, which eternal King proceeding from 
David can be none but Christ our Saviour. And al the praises 
of Patriarches and Prophetes (in the last eight chapters) consist 
in their fayth, and expectation of Christ. Likewise the Priests 
and people (1 Machabees xiv.) shewed their fayth of Christ to come, 
when they established Simon and his progenie in the government 
and highpriesthood, for ever, til there rise the faithful prophet, to 
witte the Prophet of whom al the Prophets did speak e. 

Matthew xxvii. 46. Douay, 1635. — And about the ninth 
houre Jesus cried with a mighty voice, saying : Eli, Eli, lamma 
sabacthani, that is, My God, my God, why hast thou forsaken me. 

1635, 1816. — Beware here of the detestable blasphemie of Calvin 
and the Calvinists, who thinking not the bodily death of Christ 
sufficient, say, that he was also here so forsaken and abandoned of 
his Father, that he sustained in soule and conscience, the very feares 
and torments of the damned. Which strange doctrine we find also 
avouched in an English Catechisme set forth by R. H. anno 1583, 
in these wordes. Quest. By ivhat meanes hath Christ appeased 
his Fathers wrath, and ransomed us. Answer. By suffering 
death of the Crosse, and the torment of H el in soule and con- 
science. Quite contrarie to the holie Scriptures, which alwayes 
attribute our Redemption to Christ's death, and sheding of his 
most precious bloud, as to a most sufficient, and onlie Ransom for al 
mankind. Rom., Heb., Peter, Joan, and innumerable other places. 
Rut Calvin and his Disciples hold this wicked paradox, to take 
away the Article of Christ's descending into Hel after his death, 
saying that his descending was nothing els, but that his soule (re- 
maining as yet in his bodie) suffered the very paines of Hel upon 
the Crosse. "Whereas indeed his descending was in soule (parting 
forth of the bodie) into that place, where the Fathers of the old 
Testament were detained, expecting his comming to deliver them, 



ATONEMENT OF CHRIST. 



73 



(and that with triumph and not in paine,) as is proved by the 
Scriptures, and manie ancient Fathers. See Annotations on S. 
Luke xvi. 22., fcc. And concerning the true sense of these wordes, 
Why hast thou forsaken me ? as wel by conferring them with other 
holie Scriptures, as by the uniforme consent of the ancient Fathers, 
our Saviour would signifie hereby, that his paines (being now so 
long on the Crosse and readie to die) were very great ; and therfore 
according to the infirmitie of his humane nature, for very anguish 
(as before in the garden, he sweat bloud, when he was but toward 
his Passion) he saith, he was forsaken, for two causes. First, 
because it was the wil of God not to deliver him, but that he 
should die. Secondly, because his divine nature did so represse itself 
for the time that he felt no comfort therof at al, but was left to die 
in extreme paines, as a mere man. Yea, destitute of such con- 
solation, as his holie Martyrs commonly have in their last agonie. 
— Origen, S. Hilarie, S. Leo, S. Bede and others, upon this place. 

Luke i. 38. Douay, 1635. — And Marie said : Behold the hand- 
maid of our Lord, be it done to me according to thy word. 
And the Angel departed from her. 

1635, 1816. — At this very moment when the B. Virgin gave con- 
sent, she conceaved him perfect God and perfect man. 

Luke i. 32. — And behold Elizabeth thy cosin, she also hath con- 
ceaved a sonne in her old age ; and this month, is the sixth with her 
that is called barren. 

1635, 1816. — By this that Elizabeth and our Lady were Cosins, 
the one of the Tribe of Levi, the other of Judah, is gathered that 
Christ came of both Tribes, Juda and Levi, of the Kings and the 
Priests : himself both a King and a Priest, and the Anointed (to wit) 
by grace spiritually, as they were with oile materially and corporally. 
— S. Augustin. 

Luke v. 28. — And leaving al things, he rose and followed him. 

1635, 1816. — The profane Julian charged Matthew of too much 
lightnes, to leave al and follow a stranger, at one word. But indeed 
hereby is seen the marvelous effecacie of Christ's word and internal 
working, that in a moment can alter the hart of a man, and cause 
him nothing to esteeme the things most deere unto him. Which 
he did not only then in presence, but also daily doth in the Church. 
For so S. Antonie, S. Francis and others, by hearing only the Word 
of our Saviour read in the Church forsooke al, and followed him. 

Luke xi. 29. — And the multitudes running together, he began to 



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DOCTRINES OF THE CHURCH OF ROME. 



say : This Generation, is a wicked Generation : it asketh a signe, 
and a signe shal not be given it but the signe of Jonas the Prophet. 

1635, 1816. — Of al miracles, his Resurrection, after he had been, 
according to his body, in the grave, according to his soule, in Hel 
three daies, was the greatest, and most convinceth the incredulous 
J ewes : and therfore a greater or more evident then that, he saith 
he wil not give them. 

Luke xv. 4. — What man of you having an hundred sheep : and 
if he hath lost one of them, doth he not leave the ninetie-nine in 
the desert, and goeth after that which was lost until he find it. 

1635. — This man is our Saviour Christ : whose care and travail 
in searching and reducing sinners to repentance, al spiritual men 
specially should follow. 

Argument of S. John's Ghospel. Douay, 1635. — And this he 
doth because Jurie with Hierusalem and the Temple, being the 
principal part of the Country, there abode the principal of the 
Jewes, both for authoritie, and also for learning in the law or know- 
ledge of the Scriptures, and therfore that was the place, where our 
Lord Jesus finding in the head itselfe and in the leaders of the rest, 
such wilful obstinacie and desperate resistance, as the Prophets had 
foretold, did by this occasion, much more plainely than in Galilee, 
both say and prove, at sundry times, even every yeare of his preach- 
ing, himselfe to be the Christ that had been so long promised unto 
them, and expected of them : and the same Christ to be not only a 
man, as they imagined, but also the natural, consubstantial, and 
coeternal Sonne of God the Father, who now had sent him. Ther- 
fore these were the wordes and deedes that served best the purpose 
of this Evangelist, being to shew the glorie and excellencie of this 
Person Jesus : that thereby the Gentils might see how worthily 
Hierusalem and the J ews were reprobated who had refused yea and 
crucified such an one ; and how wel and to their owne salvation 
themselves might doe, to receive him and to beleeve in him. For 
this to have been his purpose, himselfe declareth in the end, saying : 
These are written, that you may beleeve that Jesus is ^Christ the 
Sonne of God : and that beleeving you may have life in his name. 

And hereupon it is, that S. Hierom writeth thus in his life : 
John the Apostle, whom Jesus loved very much, the sonne of 
Zebedee, the brother of James the Apostle, whom Herod after our 
Lord's Passion beheaded, last of al wrote the Ghospel, at the request 
of the Bishops of Asia, against Cerinthus and other Here tikes ; and 



ATONEMENT OF CHRIST. 



75 



specially against the assertion of the Ebionites then rising, who say 
that Christ was not before Marie. Whereupon also he was com- 
pelled to utter his Divine Nativitie. 

John i. 41. Douay, 1635. — He findeth first his brother Simon, 
and saith to him : We have found Messias, which is being inter- 
preted, Christ. 

1635. — Messias in Hebrew, in Greeke Christ, in English 
Anointed, to wit, with the spiritual oile of grace above his brethren. 

John i. 1. Douay, 1635. — In the beginning was the word, and 
the word was with God, and God was the word. 

1635, 1816. — The second person in Trinitie which is the natural, 
only and eternal Sonne of God the Father, is called the WORD, 
not as the holy Scriptures or speaches of the Prophets and Apostles 
(written and spoken by God's commandement for the uttering of 
his divine wil towards man) be called his word, but in a more 
divine, eminent and ineffable sort, to expresse unto us in a sort, by 
a terme agreeable to our capacitie, that he Sonne of God so is, and 
so from everlasting is borne of God the Father, as our prime concept 
(which is our internal and mental word) is and issueth out of our 
intelligence and mind. This WORD then, Sonne, or second Person 
in the holie Trinitie, was and had his being then already when other 
creatures (of what sort soever) had but their beginning, and therfore 
cannot be a creature, as many Heretikes before the writing of this 
Ghospel thought, and as the Arians after taught. And this first 
sentence of the Ghospel not only the faithful but the Platonikes 
did so admire, (as S. Augustine writeth,) that they wished it to be 
written in gold. 

Because a man might say, If the WORD were before any thing 
was created, where, or how could he be ? the Evangelist preventing 
that carnal concept, saith first, that he was with God, whose being 
dependeth not upon time, place, space, or any other creatures, al 
which were made by him. Secondly, he giveth us to understand 
that the WORD hath his proper subsistence or personalitie distinct 
from God the Father, whereby Sabellius the old Heretike is refuted. 
Thirdly, here is insinuated the order of these two persons, one towards 
the other, to wit that this Sonne is with and of the Father, and not 
the Father of the Sonne. Fourthly, you may confute here the blas- 
phemie of Calvin, holding the second person to be God, not as of the 
Father, but as of himself. And yet such are the bookes that our 
outh now read commonly in England, and that by commandement. 



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DOCTRINES OF THE CHURCH OF ROME. 



Lest any man upon the premisses, which set forth the relation 
and distinction of the Second Person from the first, mio-ht thinke 
that the Father only were God, the Evangelist expressly teacheth, 
the WORD to be God. For though the wordes seeme to lie other- 
wise (because we have of purpose followed the elegancie which the 
Evangelist himself observed in placing them so, and therfore they 
stand so both in Greeke and Latin), yet indeed the construction is 
thus : The WORD was God, and (as in his first epistle the same 
Apostle writeth) true God : lest any might say (as the Arians did) 
that he was God indeed, but not truely and naturally, but by common 
adoption or calling, as good men in the Church be called the sonnes 
of God. What wonderful wrangling and tergiversation the Arians 
used to avoid the evidence of this place we see in S. Augustine ; 
even such as the Protestants doe, to avoid the like wordes. This is 
my body , concerning the B. Sacrament. 

John iii. 18. Douay, 1635. — He that beleeveth in him, is not 
judged. But he that doth not beleeve, is already judged : because 
he hath not beleeved in the name of the only begotten Sonne of God. 

1635, 1816. — He that beleeveth in Christ with faith which 
worketh by charitie (as the Apostle speaketh) shal not be con- 
demned at the later day, nor at the houre of his death : But the 
Infidel, be he Jewe, Pagan or Heretike, is already (if he die in his 
incredulitie) by his owne profession and sentence condemned, and 
shal not come to judgement either particular or general, to be dis- 
cussed according to his workes of mercie done or omitted. In which 
sense S. Paul saith that the obstinate Heretike is condemned by his 
owne judgement, preventing in himself, of his owne free wil the 
sentence both of Christ and of the Church. 

1843. — He that beleeveth, viz., by a faith working through 
charitie, is not judged, that is, is not condemned, but the obstinate 
unbeliever is judged, that is condemned already, by retrenching 
himself from the society of Christ and his church. 

John iii. 31. Douay, 1635. — He that commeth from above, is 
above al, He that is of the earth, of the earth he is, and of the earth 
he speaketh, He that commeth from Heaven is above al. 

1633, 1816. — As though he should say : No marvel that men 
resort to Christ so fast, and make lesse account of me. For his Bap- 
tisme and his preaching and his Person are al from Heaven imme- 
diately, He bringeth al from the very bosome, mouth, and substance, 
of God his Father. Whatsoever is in me, is but a litle drop of his 



ATONEMENT OF CHRIST. 



77 



grace. His spirit and graces are above al measures or men's guiftes, 
even according to his Manhood : and al power temporal and spiri- 
tual, the Kingdom and the Priesthood, and al soveraigntie in Heaven 
and earth are bestowed upon him as he is man also. 

John x. 15. Douay, 1 633. — As the Father knoweth me and I 
know the Father : and I yeald my life for my sheep. 

1633, 1816. — Christes death was so necessarie for the flocke, 
that when he might have escaped, he voluntarily offered himself to 
death for his flocke. 

John xiv. 28. Douay, 1633. — You have heard that I said to 
you, I goe, and I come to you, if you loved me, you would be glad 
verily : that I goe to the Father : because the Father is greater 
then I. 

1633, 1816. — There is no place of Scripture that seemeth any 
thins: so much to make for the Sacramentaries, as this and other 
in outward shew of wordes seemed to make for the Arians, who 
denied the equalitie of the Sonne with the Father. Which wordes 
yet indeed rightly understood after the Churches sense, make 
nothing for their false Sect, but only signifie that Christ, accord- 
ing to his Manhood, was inferiour indeed, and that according to 
his Divinitie, he came of the Father. And if the Heresie or 
disease of this time were Arianisme, we should stand upon these 
places and the like against the Arians, as we now doe upon others 
against the Protestants, whose Sect is the disease and bane of this 
time. 

1843. — It is evident, that Christ our Lord speaks here of him- 
self, as he is made man : for as God he is equal to the Father : any 
difficulty of understanding the meaning of these words will vanish, 
when the relative circumstances of the text here are considered : for 
Christ being at this time shortly to suffer death, signified to his 
Apostles his human nature by these very words : For as God he 
could not die, and therefore as he was both God and man, it must 
follow that according to his humanity he was to die, which the 
Apostles were soon to see and believe, as he expresses, verse 29, 
And now I have told you before it come to pass : that when it shall 
come to pass you may believe. 

John xv. 26. Douay, 1633. — But when the Paraclete commeth 
whom I will send you from the Father, the spirit of truth, which pro- 
ceedeth from the Father, he shal give testimonie of me : and you 
shall give testimonie, because you are with me from the beginning. 



78 



DOCTRINES OF THE CHURCH OF ROME. 



1633, 1816. — The Holy Ghost is sent by the Sonne, therefore 
he proceedeth from him also, as from the Father, though the late 
Schismatical Greekes thinke otherwise. 

] 843. — This proves against the modern Greeks, that the holy 
Ghost proceedeth from the Son, as well as from the Father : other- 
wise he could not be sent by the Son. 

John xvii. 1. Douay, 1633. — These things spake Jesus: and 
lifting up his eyes into Heaven, he said : Father, the houre is come, 
glorifie thy Sonne, that thy Sonne may glorifie thee. 

1 633. — The Father glorifieth the Sonne by raysing him from 
death, exalting him" up to his right hand, making al creatures to 
bow downe at his Name, and giving him al power and judgment. 
The Sonne again glorifieth the Father, by making his honour, which 
only in a manner was in Jewrie before, now knowen to al Nations. 

John xvii. 19. Douay, 1633. — And for them I doe sanctifie 
myself, that they also may be sanctified in truth. 

1633. — To sanctifie himself, is to sacrifice himself, by dedicating 
his holy body and blood to his Father, both upon the Crosse, and in 
the holy Sacrament. 

Actes iv. 28. Douay, 1633. — To doe what thy hand and thy 
counsel decreed to be done. 

1633, 1816. — Christ's death as needful for man's redemption, 
was of God's determination, but as of the malice of the Jewes, it was 
not his act otherwise than by permission. 

Actes ix. 4. Douay, 1633. — And falling on the ground, he 
heard a voice saying to him, Saul, Saul, why persecutest thou me. 

1633, 1816. — The heretikes that conclude Christ so in heaven, 
that he can be no where els til the day of Judgment, shal hardly 
resolve a man that would know where Christ was when he appeared 
here in the way, and spake these words to Saul. 

Romans iii. 21. Douay, 1 633. — Bui now without the Law the 
justice of God is manifested, testified oy the Law and the Prophets. 

1633, 1810. — Beware of the wicked and vaine commentarie of 
the Calvinistes, glossing the justice of God to be that which is resi- 
dent in Christ, apprehended by our faith : and so that imputed to 
us which indeed we have not. Wherein at once they forged them- 
selves against God's manifest word, a new no justice, a phantastical 
apprehension of that which is not, a false faith and untrue imputa- 
tion. Whereas the justice of God here, is that wherewith he 
indoweth a man at his first conversion, and is now in a man, and 



ATONEMENT OF CHRIST. 



79 



therfore man's justice : but yet God's justice also, because it is of 
God. Of this justice in us whereby we be truely justified and 
indeed made just, S. Augustine speaketh thus : The grace of Christ 
doth worke oar illumination and justification inwardly also. 
And againe He giveth to the faithful the most secret grace of his 
spirit, which secretly he powreth into infants also. And againe, 
They are justified in Christ that beleeve in him through the 
secret communication and inspiration of spiritual grace, whereby 
every one leaneth to our Lord. And againe, He maketh just, 
renewing by the spirit, and regeneration by grace. 

Romanes iv. 7, 8. Douay, 1 633. — Blessed are they, whose iniqui- 
ties be forgiven, and whose sinnes be covered. 8. — Blessed is the 
man to whom our Lord hath not imputed sinne. 

1633, 1816. — You may not gather, as the Heretikes doe, of these 
termes, covered, and not imputed that the sinnes of men be never 
truly forgiven, but hidden only. For that derogateth much to the 
force of Christ's bloud and to the grace of God, by which our 
offences be truly remitted. He is the Lamb that taketh away the 
sinnes of the world, that washeth, and blotteth out our sinnes. 
Therfore to cover them, or, not to impute them, is, not to charge 
us with our sinnes, because by remission they be clean taken away, 
otherwise it were but a fained forgivenesse. — S. Augustin. 

1843. — That is, blessed are those who, by doing penance, have 
obtained pardon and remission of their sins, and also are covered ; 
that is, newly clothed with the habit of grace, and vested with the 
stole of charity. 8. — That is ; Blessed is the man who hath re- 
tained his baptismal innocence, that no grievous sin can be imputed 
to him. And likewise, blessed is the man, who after falling into 
sin, hath done penance, and leads a virtuous life by frequenting 
the sacraments necessary for obtaining the grace to prevent a relapse 
that sin is no more imputed to him. 

1 Corinthians i. 30. Douay, 1633. — And of him you are in 
Christ Jesus, who is made unto us wisdom from God, and justice, 
sanctification, and redemption. 

1633, 1816. — He meanethnot, as our Adversaries captiously take 
it, that we have no justice, sapience, nor sanctity of our owne, other 
then Christ's imputed to us : But the sense is, that he is made the 
Authour, giver, and meritorious cause of al these vertues in us. 
For so the Apostle interpreteth himselfe plainly in the 6th Chap, 
following, when he writeth thus : You be washed, you be justified, 



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DOCTRINES OF THE CHURCH OF ROME. 



you be sanctified, in the name of our Lord Jesus Christ and in the 
Spirit of our God. 

1 Corinthians x. 3. Douay, 1633. — And al did eate the same 
spiritual food. 

1633, 1816. — The red sea and the cloud, a figure of our Bap- 
tisme ; the manna from Heaven and water miraculously drawen out 
of the rock, a figure of the Holy Sacrament of Christes body and 
bloud : our Sacrament containing the things and graces in truth, 
which theirs only signified. And it is an impudent forgerie of the 
Calvinists, to write upon this place, that the Jewes received no lesse 
the truth, and substance of Christ and his benefits in their figures 
or Sacraments, then we doe in ours ; and that they and we al eate 
and drinke of the selfsame meate and drinke : the Apostle saying 
only, that they among themselves did al feed of one bread, and 
drinke of one rock ; which was a figure of Christ, therin especially, 
that out of Christes side pearced upon the Crosse gushed out bloud 
and water for the matter of our Sacraments. 

1843. — Under the conduct of Moses they received baptism in 
figure, by passing under a cloud, and through the sea : and they 
partook of the body and blood of Christ in figure, by eating of the 
manna (called here a spiritual food, because it was a figure of the 
true bread which comes down from heaven) and drinking the water, 
miraculously brought out of the rock, called here a spiritual rock : 
because it was also a figure of Christ. 

1 Corinthians xii. 12. Douay, 1633. — For as the body is one, 
and hath many members, and al the members of the body whereas 
they be many, yet are one body : so also Christ. 

1633, 1816. — A marvelous union betwixt Christ and his Church, 
and a great comfort to al Catholikes being members therof, that 
the church and he, the head and the body, make and be called one 
Christ. — Augustin. 

Ephesians i. 22. 1633, Douay. — And he hath subdued al things 
under his feet : and hath made him head over al the Church. 

1633, 1816. — Christ is not ful, whole, and perfect without the 
Church, no more then the head without the body. 

1633, 1816. — It maketh a high proofe among the Protestants, 
that no man can be Head of the Church, because it is a calling and 
dignitie proper to Christ. But in truth by as good reason there 
should be no King, nor Lord, because He is King and Lord, 
neither should there be Bishop or Pastour, because he is the Bishop 



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81 



and Pastour of our soules : nor Pontifex nor Apostles, for by those 
titles S. Paul termeth him, Hebrew iii., none should be piller, foun- 
dation, rock, light, or Maister of the Church or truth, because 
Christ is properly al these. And yet our new Doctours (though 
they be exceeding seditious and would for the advantage of their 
Sect be gladly ridde of Kings and al other superiours temporal, if 
they feared not the sword more then God, and would find as good 
Scriptures to be delivered of them, as they now find to discharge 
themselves of obedience to Popes) yet, I say, they wil not deny, al 
the former titles and dignities (notwithstanding Christes soveraigne 
right in the same) to be given and communicated to the Princes and 
Magistrates of the earth, both spiritual and temporal. Though 
Christ in a more divine, ample, absolute, excellent, and transcendent 
sort, have al these things attributed and appropriated to himself. 
So then, though he be the Head of the Church, and the only Head 
in such soveraigne and principal manner, as no earthly man or mere 
creature ever is, or can be, and is joyned to the Church in a more 
excellent sort of conjunction, then any King is to his subjects, or 
Countrie, or any Pope or Prelate to the Church whereof he is Gover- 
nour, even so farre that it is called his body Mystical : life, motion, 
spirit, grace issuing downe from him to it, and the members of the 
same, as from the head to the natural body : Though in this sort, 
(we say,) no man can be head but Christ, nor the Church be body 
to any but to Christ, yet the Pope may be the ministerial Head, that 
is to say the cheefe Governour, Pastour and Prelate of the same, and 
may be his Vicar or Vicegerent in the regiment of that part which 
is in earth : as S. Hierom calleth Damasus the Pope Summum 
Sacerdotem, the cheefe and highest Priest ; and the Apostle saith 
of this ministerial Head, The head cannot say to the feet, you are 
not necessarie for me. For therein also is a great difference between 
Christ and every mortal Prelate, that (as the Apostle here saith) he 
is head of the whole Church, meaning of the triumphant (and of al 
Angels also, though in another sort) no lesse then of the Church 
militant. So Peter was not, nor any Pope, nor any man can be. 
Where you must observe, that for this soveraigne pre-eminence of 
Christ in this case, the Church is not called the body mystical of 
any Governour, Peter, Paul or what Prelate or Pope soever. 

Ephesians iii. 17. Douay, 1633, 1816.— Christ to dwel by faith 
in your harts rooted and founded, in charitie. 

1633. — Christ dwelleth in us by his guifts, and we be just by 

G 



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DOCTRINES OF THE CHURCH OF ROME. 



those his guifts, remaining and resident in us, and not by Christe's 
proper justice only, as the Heretikes affirme. 

Philipians ii. 9, 10. Douay, 1633. — For the which thing God 
also hath exalted him, and hath given him a name which is above 
al names : that in the name of Jesus every knee bow of the celes- 
tials, terrestials, and infernals. 

1633, 1816. — Calvin doth so abhorre the name of merit in Chris- 
tian men toward their owne salvation, that he wickedly and un- 
learnedly denieth Christ himselfe to have deserved or merited any 
thing for himself: though these words (which he shamefully writheth 
from the proper and plaine sense to signifie a sequele and not a cause 
of his exaltation) and divers others in holy writ, prove that he merited 
for himself according to al learned men's judgement, as Apocalypse v. 
— The Lamb that was slaine is worthie to receive power and Divi- 
nitie. And Hebrewes ii. — We see Jesus for the passion of death, 
crowned with glorie and honour. See S. Augustin on these words, 
Psalme cix. propterea exaltabit caput 

By the like wickednes they charge the faithful people for capping 
or kneeling when they heare the name of Jesus, as though they 
worshipped not our Lord God therein, but the syllables or letters or 
other material elements whereof the word written or spoken con- 
sisteth, and al this by sophistication to draw the people from due 
honour and devotion towards Christ Jesus ; which is Satan's drift 
by putting scruples into poore simple men's minds about his Sacra- 
ments, his Saints, his Crosse, his image, his name and such like, to 
abolish al true religion out of the world, and to make them plaine 
Atheists. But the Church knoweth Satan's cogitations, and therefore 
by the Scriptures and reason, warranteth and teacheth al her chil- 
dren to doe reverence whensoever Jesus is named. Because Catholikes 
doe not honour these things nor count them holy, for their matter, 
colour, sound and syllables, but for the respect and relation they have 
to our Saviour, bringing us to the remembrance and apprehension of 
Christ by sight, hearing, or use of the same signes : els why make 
we not reverence at the name of Jesus the Sonne of Sirach, as wel as 
of Jesus Christ. And it is a pitiful case to see these prophane sub- 
tleties of Heretikes to take place in religion, which were ridiculous 
in al other trade of life. When we heare our Prince or Soveraigne 
named, we may without these scruples doe obeisance, but towards 
Christ it must be superstitious. 

Argument to the Colossians. Against such (Heretikes) S. Paul 



ATONEMENT OF CHRIST. 



83 



telleth the Colossians, that Christ is the creatour of al the Angels, 
God in Person, the Head of the Church, the principal in al respects: 
that he is the Redeemer, Mediatour, and pacifier between God and 
Men, and therfore by him we goe to God, so that whether we pray 
ourselves, or desire any other in earth or in Heaven to pray for us, 
al must be done (as the Catholike Church in every Collect doth), 
per Christum Dominum nostrum, that is, through Christ our Lord, 
or, per Do. nostrum Jesum Christum ftlium tunmo, qui tecum vivil 
et regnat, &c. Whereby the Church professeth continually against 
such seductions, both the Mediatourship, and the Godhead of Christ. 

2 Thessalonians i. 10. Douay, 1633. — When he shal come to be 
glorified in his Saints, and to be made marvelous in al them that 
have beleeved, because our testimonie concerning you was credited 
in that day. 

1633, 1816. — Christ shal be glorified in his Saints, that is, by 
the great and unspeakable honour and exaltation of them he shal 
be honoured, as now he is : the honour which the Church doth to 
them, not diminishing Christ's glorie (as the Adversaries foolishly 
pretend) but exceedingly augmenting the same. 

2 Thessalonians ii. 2, 3. Douay, 1633. — That you be not easily 
moved from your sense, nor be terrified neither by spirit, nor by 
word, nor by epistle as sent by us, as though the day of our Lord 
were at hand. 3. — Let no man seduce you by any meanes, for unles 
there come a revolt first, and the man of sinne be revealed, the 
sonne of perdition. 

1633, 1816. — The curiositie of man fed by Satan's deceits, hath 
sought to know and to give out to the world, such things as God wil 
not impart to him, nor be necessarie or profitable for him to know : 
so farre, that both in the Apostle's daies and often afterward, some 
have feined revelations, some falsely gathered out of the Scriptures, 
some presumed to calculate and conject by the starres, and given 
forth to the world a certaine time of Christes coming; to judgement. 
Al which seducers be here noted in the person of some that were 
about to deceive the Thessalonians therein. And S. Agustin 
proveth that no man can be assured by the Scriptures of a day, 
year, or age, that the end of the world or the second Advent, shal be. 

1633, 1816. — Though we can not be assured of the moment, 
houre or any certaine time of our Lordes comming, yet he warranteth 
us that it wil not be before certaine things be fulfilled, which must 
come to passe by the course of God's providence and permission 

g 2 



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DOCTRINES OF THE CHURCH OF ROME. 



before, which are divers, wherof in other places of Scripture we be 
forewarned. Here he wameth us of two specially, of a revolt, defec- 
tion or an apostasie, and of the comming or revelation of Antichrist. 
Which two partaine in effect both to one, either depending of the 
other, and shal fal (as it may be thought) neer together, and ther- 
fore S. Augustin maketh them but one thing. 

This apostasie or revolt, by the judgement in a manner of al 
ancient Writers, is the general forsaking and fal of the Komane 
Empire. So Tertulian, S. Hierom, S. Chrysostom, and S. Ambrose 
upon this place. Al which Fathers and the rest Calvin presump- 
tuously condemneth or errour and follie herein, for that their ex- 
position agreeth not with his and his fellowes blasphemous fiction 
that the Pope should be Antichrist. To establish which false im- 
pietie, they interpret this revolt or apostasie to be a general revolt 
of the visible Church from God, whose house or building (they 
say) was sodenly distroied and lay many yeares ruined, and ruled 
only by Satan and Antichrist. So saith the foresaid Archheretike 
here : though for the advantage of his defence, and as the matter 
elsewhere requireth, he seemeth (as al their fashion is) to speake 
in other places quite contrarie : but with such colour and collusion 
of wordes, that neither other men nor himself can tel what he 
would have or say. And his Fathers Wicleffe and Luther, his 
fellowes and followers, Illyricus, Beza, and the rest, are (for the 
time of the Churches falling from Christ) so various among them- 
selves, and so contrarie to him, that it is horrible to see their 
confusion, and a pitieful case that any reasonable man wil follow 
such companions to evident perdition. 

But concerning this errour and falsehood of the Churche's defec- 
tion or revolt, it is refuted sufficiently by S. Augustin against the 
Donatistes in many places. Where he proveth that the Church 
shal no faile to the world's end, no not in the time of Antichrist : 
affirming them to deny Christ and to robbe him of his glorie and 
inheritance bought with his bloud, which teach that the Church 
may faile or perish. S. Hierom refuteth the same wicked Heresie 
in the Luciferians, proving against them, that they make God sub- 
ject to the Divel, and a poore miserable Christ, that imagine the 
Church his body may either perish or be driven to any corner of the 
world. Both of them answer to the Heretikes arguments grounded 
on Scripture falsely understood, which were too long here to rehearse. 
It is enough for the Christian Reader to know, that it is an old deceit 



ATONEMENT OF CHRIST. 



85 



and excuse of al Heretikes and Schismatikes, for defense of their 
forsaking God's Church, that the Church is perished, or remaineth 
hidden, or in themselves only, and in those places where they and 
their followers dwel : to know also that this is reproved by the holy 
Doctours of the primitive Church, and that it is against Christes 
honour, power, providence and promise. 

If the Adversaries had said that this revolt which the Apostle 
foretelleth shal come before the world's end, is meant of great num- 
bers of Heretikes and Apostates revolting from the Church, they 
had said truth of themselves and such others, whom S. John calleth 
Antichristes. And it is very like (be it spoken under the correction 
of God's Church and all learned Catholikes) that this great defection 
or revolt shal not be only from the Romane Empire, but specially 
from the Romane Church, and withal from most points of Christian 
religion : not that the Catholike Christians, either in the time of 
Antichrist or before, shal refuse to obey the same ; but for that neer 
to the time of Antichrist and the consummation of the world, there 
is like to be a great revolt of kingdoms, peoples, and provinces from 
the open external obedience and communion therof. Which revolt 
having been begun and continued by Heretikes of divers ages, resist- 
ing and hating the seat of Peter (which they cal " the chaire of 
pestilence " in S. Augustin's daies) because it is Christes fort 
erected against Hel gates and al Heretikes, and being now wonder- 
fully encreased by these of our daies the next precursours of Anti- 
christ, as it may seeme, shal be fully atchieved a little before the end 
of the world by Antichrist himself. Though even then also, when 
for the few daies of Antichristes reigne the external state of the 
Romane Church and publike entercourse of the faithful with the same 
may cease, yet the due honour and obedience of the Christians toward 
it, and communion in hart with it, and practise therof in secret, and 
open confessing therof if occasion require, shal not cease, no more 
then it doth now in the Christians of Cypres and other places where 
open entercourse is forbidden. 

This is certain and wonderful in al wise men's eyes, and must 
needs be of God's providence and a singular prerogative, that this 
Seat of Peter standeth when al other Apostolike Sees be gone : that 
it stood there for certaine ages together with the secular Seat of the 
Empire: that the Pope stood without wealth, power, or human 
defense, the Emperour's knowing, willing, and seeking to destroy 
them, and putting to the sword above thirtie of them one after 



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DOCTRINES OF THE CHURCH OF ROME. 



another, yea and being as much afraid of them as if they had been 
comperitours of their Empire, as S. Cyprian noteth of S. Cornelius, 
Pope in his daies, and Decius then Emperour : againe that the 
Emperours afterwards yealded up the Citie unto them, continuing 
for al that in the Emperial dignitie stil: that the successours of those 
that persecuted them, laid downe their crownes before their Seat 
and sepulchers, honouring the very memories and Relikes of the 
poore men whom their Predecessours killed : that now wel-neer these 
1600 yeares this Seat standeth, as at the beginning in continual 
miserie, so now of long time for the most part in prosperitie, without 
al mutation in effect, as no other Kingdom or State in the world 
hath done, every one of them in the said space being manifoldly 
altered ; it standeth (we say) al this while, to use S. Augustin's 
words, "the Heretikes in vain barking about it," not the first Heathen 
Emperours, not the Goths and Vandals, not the Turke, not any 
sacks, or massakers by Alaricus, Gen3ericus, Attila, Borbon, and 
others ; not the emulation of secular Princes, were they Kings or 
Emperours, not the Popes owne divisions among themselves and 
manifolds difficulties and dangers in their elections, not the great 
vices which have been noted in some of their persons, not al these 
nor any other endeavour or scandal could yet prevaile against the See 
of Rome, nor is ever like to prevaile til the end of the world draw 
neer, at which time this revolt (here spoken of by the Apostle) may 
be in such sort as is said before, and more shal be said in the anno- 
tations next following. 

There were many even in the Apostles' time (as we see by the 
4th Chap, of S. John's 1 epistle and in the writings of the ancient 
Fathers) that were forerunners of Antichrist, and for impugning 
Christes truth and Church were called Antichristes, whether they 
did it by force and open persecution, as Nero and other Heathen or 
Heretical Emperours did, or by false teaching and other deceits, as 
the Heretikes of al ages. In which common and vulgar acception S. 
Hierom saith, al belonged to Antichrist that were not of the com- 
munion of Damasus then Pope of Rome ; and in another place, Al 
that have new names after the peculiar calling of Heretikes, as 
Arians, Donatistes (and as we say now), Calvinistes, Zuinglians, &c, 
al such (saith he) be Antichristes. Yea these latter of our time much 
more then any of the former, for divers causes which shal afterward 
be set downe. Nevertheles they nor none of them are that great 
Adversarie, enemy and impugner of Christ, which is by a peculiar 



ATONEMENT OF CHRIST. 



87 



distinction and special signification named, the Antichrist and the 
man of shine, the sonne of perdition, the Adversarie, described here 
and elswhere, to oppose himself directly against God and Our Lord 
Jesus Christ. The Heathen Emperours were many, Turkes many, 
Heretikes have been and more are many ; therfore many, Heretikes 
have been and now are many : therfore they cannot be that one 
great Antichrist which here is spoken of, and which by the article 
alwaies added in the Greek is signified to be one special and singular 
man : as his peculiar and direct opposition to Christes person in the 
5th Chap, of S. John's Ghospel, the insinuation of the particular 
stock and tribe wherof he should be borne, to wit of the Jewes (for 
of them he shal be received as their Messias) and of the tribe of 
Dan ; the note of his proper name, Apocalypse 13 ; the time of his 
appearing so neer the world's end ; his short reigne, his singular 
wast and destruction of God's honour and al religion, his feined 
miracles, the figures of him in the Prophets and Scriptures of the 
new and old Testament : al these and many other arguments prove 
him to be but one special notorious Adversarie in the highest degree, 
unto whom al other persecutours, Heretikes, Atheistes, and wicked 
enemies of Christ and his Church, are but members and servants. 
And this is the most common sentence also of al ancient Fathers. 
Only Heretikes make no doubt but Antichrist is a whole order or 
succession of men. Which they hold against the former evident 
Scriptures and reasons, only to establish their foolish and wicked 
paradoxe, that Christes cheefe Minister is Antichrist, yea the whole 
order. Wherin Beza specially pricketh so high, that he maketh 
Antichrist (even this great Antichrist) to have been in S. Paules 
daies, though he was not open to the world. Who it should be 
(except he meane S. Peter, because he was the first of the order of 
the Popes) God knoweth. And sure it is, except he were Anti- 
christ, neither the whole order, nor any of the order can be Anti- 
christ, being al his lawful Successours both in dio-nitie and also in 
truth of Christes religion. Neither can al the Heretikes alive prove 
that they or any of them used any other regiment, or jurisdiction 
Ecclesiastical in the Church, or forced the people to any other faith 
or worship of God, then Peter himself did preach and plant. Ther- 
fore if the rest be Antichrist, let Beza boldly say that S. Peter was 
so also, and that divers of the ancient Catholike Fathers did serve 
and work (though unawares) towards the setting up of the great 
Antichrist : for so doth that blasphemous pen boldly write in his anno- 



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DOCTRINES OF THE CHURCH OF ROME. 



tations upon this place ; and an English printed book of late comming 
forth out of the same schoole, hath these words : As for Leo and 
Gregorie, Bishops of Rome, although they were not come to the ful 
pride of Antichrist, yet the mysterie of iniquitie having wrought in 
that Seat neer five or six hundred yeares before them, and then 
greatly encreased, they were deceived with the long continuance of 
errour. Thus writeth a malapert scholer of that impudent schoole, 
placing the mysterie of Antichrist as working in the See of Rome 
even in S. Peter's time, and making these two holy Fathers great 
workers and furtherers of the same. Wheras another English Rabbin 
doubted not at Paules Crosse to speake of the self-same Fathers as 
great Doctours and Patrones of their new Ghospels, thus : Gregorie, 
Leo, if we be deceived, you have deceived us. Wherof we give 
the good Christian Reader warning, more diligently to beware of 
such damnable bookes and Maisters, carying many unadvised people 
to perdition. 

The Argument of the epistle of S. Paul to the Hebrews, 1633, 
1816. — And whereas the Jews did magnifie their Law, by the Pro- 
phets, and by the Angels by whom it was given, and by Moyses, 
and by their land of promise, into which Josue brought them, and 
by their Father Abraham, and by their Aaronical or Levitical priest- 
hood and Sacrifices, by their Tabernacle, and by their Testament : 
he sheweth that our Lord Jesus, as being the natural Sonne of God, 
passeth incomparably the Prophets, the Angels and Moyses : that 
the rest or quietnes which God promised, was not in their earthly 
land, but in heaven : that his figure Melchisedeck farre passed 
Abraham : and that his priesthood, Sacrifice, Tabernacle, and Testa- 
ment farre passed theirs. In al which he shooteth often at these 
three markes : to take away the scandal of Christes death, by giving 
them sundrie good reasons and testimonies of it : to erect their minds 
from visible and earthly promises (to which only, the Jews were 
wholly bent) to invisible and heavenly : and to insinuate that the 
Ceremonies should now cease, the time of their correction by Christ 
being now come. 

This Epistle may be divided into these parts : the first, of Christes 
excellencie above the Prophets, Angels, Moyses and Josue. The 
second of his priesthood and excellencie thereof above the Priesthood 
of the Old Testament. The last part of it is of exhortation. 

Hebrewes i. 3. Douay, 1 633. — Who being the brightnesse of his 
glorie, and the figure of his substance, and carying al things by the 



ATONEMENT OF CHRIST. 



89 



word of his power, making purgation of sinnes, sitteth on the right 
hand of the Majestie in the high places : 

1633. — To be the figure of his substance, signifieth nothing els 
but that which S. Paul speaketh in other wordes to the Philippians, 
that he is the forme and most expresse resemblance of his Father's 
substance. So S. Ambrose and others expound it, and the Greeke 
word character is very significant to that purpose. Note also by 
this place, that the sonne though he be a figure of the Father's sub- 
stance, is notwithstanding of the same substance. So Christes body 
in the Sacrament, and his mistical death and Sacrifice in the same, 
though called a figure, image, or representation of Christes visible 
body and Sacrifice upon the Crosse, yet may be and is the self-same 
in substance. 

Hebrewes iii. 14. Douay, 1633. — For we be made partakers of 
Christ : yet so if we keep the beginning of his substance firme unto 
the end. 

1633, 181 6. — Faith is the ground worke of our creation in Christ, 
which if we hold not fast, al the building is lost. 

Argument, Hebrewes v. Douay, 1633, 1816. — That Christ being 
a man and infirme, Was therin but as al Priests ; and that he also was 
called of God to this office : offering as the others : and suffered obedi- 
ently for our example. Of whose Priesthood he (the apostle) hath 
much to say, but that the Hebrewes have need rather to heare their 
Catechisme againe. 

Hebrewes v. 6, 7. Douay, 1633. — As also in another place, he 
saith, Thou art a Priest for ever, according to the order of Mel- 
chisedeck. 7. — Who in the daies of his flesh, with a strong crie 
and teares, offering praiers and supplications to him that could save 
him from death, was heard for his reverence. 

1633, 1816. — In the 109th Psalme, from whence this testimonie 
is taken, both Christes Kingdom and Priesthood, are set forth. But 
the Apostle urgeth specially his priesthood, as the more excellent 
and prominent state in him, our Redemption being wrought and 
atchieved by Sacrifice, which was an act of his Priesthood, and not 
of his Kingly power : though he was properly a King also, as Mel- 
chisedeck was both King and Priest, being a resemblance of Christ 
in both, but much more in his Priesthood. And our Lord had this 
excellent double dignitie (as appeareth by the discourse of S. Paul 
and his alligations here out of this Psalme) at the very first moment 
of his conception or incarnation. For you must beware of the wicked 



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DOCTRINES OF THE CHURCH OF ROME. 



heresie of the Arians and Calvinists (except in these later it be rather 
an errour proceeding of ignorance,) that sticke not to say, that 
Christ was a Priest, or did Sacrifice, according to his Godhead. 
Which is to make Christ God the Father's Priest, and not his 
Sonne, and to doe Sacrifice and homage to him as his Lord, and not 
as his equal in dignity and nature. Therfore S. Augustin saith, 
That as he was man, he was Priest, as God, he was not Priest. 
And Theodoret saith, As man he did offer Sacrifice, hut as God 
he did receive Sacrifice. And againe ; Christ touching his 
humanitie was called a Priest, and he offered no other host but 
his owne body, &c. Some of our new Maisters not knowing so 
much, did let fal out of their pennes the contrarie, and being admo- 
nished of the errour, and that it was very Arianisme, yet they persist 
in it of mere ignorance in the grounds of Divinitie. 

Though our Saviour make intercession for us, according to his 
humane nature, continually in heaven also, yet he doth not in any 
external creatures make Sacrifice, nor use the praiers Sacrificial, by 
which our redemption was atchieved, as he did in the time of his 
mortal life, and in the act of his Passion, and most principally when 
with a loud voice, and with this praier, In manus.tuus commendo 
spiritum meume, he voluntarily deposed his soul, yielding it in most 
proper sort for a Sacrifice. For in that last point of his death, con- 
sisteth specially his high Priestly office, and the verry worke and 
consummation of our redemption. 

Observe moreover, that though commonly every faithful person 
pray both for himself and others, and offer his praiers to God, yet 
none offereth by office and special deputation, and appointment, in 
the person of the whole Church and people, saving the Priest, 
whose praiers therfore be more effectual in themselves, for that they 
be the voice of al faithful men together, made by him that is 
appointed and received of God for the people's Legate. And of this 
kind were al Christes praiers, in al his life and death, as al his other 
actions were, his fasting, watching, preaching, instituting, minister- 
ing, or receiving Sacraments : every one being done as Priestly 
actions. " For his reverence," — These words have our English 
translatours pernitiously and most presumptuously corrupted, turn- 
ing them thus : In that which he feared, contrarie to the version 
and sense of al antiquity, and to Erasmus also, and contrarie to the 
ordinarie use of the Greek word, as Beza himself defineth it, and 
contrarie to the propriety of the Greek phrase, as not only the 



ATONEMENT OF CHRIST. 



91 



Catholikes, but best learned Lutherans doe shew and prove by many 
examples. They follow herein the singular presumption of Calvin, 
who was the first (as his fellow Beza confesseth) that ever found out 
this interpretation. Which neither S. Chrysostom, nor any other, as 
perfect Grecians as they were, could ever espie. Where, only to have 
made choise of that impious and arrogant Sectaries sense, before the 
said Fathers, and al the Churches besides, had been shameful 
enough, but to set the same downe for very Scripture of God's blessed 
word, that is intolerable, and passe th al impiety. And we see 
plainely that they have no conscience, indifferencie, nor other pur- 
pose, but to make the poore Readers beleeve, that their opinions be 
God's owne word, and to draw the Scriptures to sound after the 
fantasie of their heresies. But if the good Reader knew, for what 
point of doctrine they have thus framed their translation, they would 
abhorre them to the depth of Hel. Forsooth it is thus : they would 
have this Scripture meane that Christ was in horrible feare of dam- 
nation, and that he was not only in paines corporal upon the Crosse 
(which they hold not to have been sufficient for man's redemption) 
but that he was in the very sorrowes and distresses of the damned, 
without any difference, but that it was not everlasting, as theirs is. 

For this horrible blasphemie (which is their interpretation of 
Christes descending into Hel) God's holy word must be corrupted, 
and the Sacrifice of Christes death (wherof they talk so presump- 
tuously) must not be enough for our redemption, except he be damned 
for us also to the paines of Hel. Woe be to our poor Countrie, that 
must have such books, and read such translations. See Calvin and 
Beza in their Commentaries and Annotations upon this place, and 
you shal see, that for defense of the said blasphemies they have thus 
translated this text. 

Hebrewes vii. 25. Douay, 1633. — Whereby he is able to save 
also for ever going by himself to God, alwayes living to make inter- 
cession for us. 

1633, 1816. — Christ according to his humaun nature praieth for 
us, and continually representeth his former passion and merits to 
God the Father. 

Hebrews vii. 25. Douay, 1816, 1843. — Whereby he is able 
also to save for ever them that come to God by him : always living 
to make intercession for us. 

1843. — Christ as man continually maketh intercession for us, by 
representing his passion to his Father. 

Hebrewes vii. 1 1. Douay, 1 633. — If then consummation was by the 



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DOCTBINES OF THE CHURCH OF ROME. 



Levitical Priesthood (for under it the people received the law), what 
necessitie was there yet another Priest to rise according to the order 
of Melchisedech, and not to be called according to the order of Aaron. 

1633, 1816. — The principal proposition of the whole Epistle and 
al the Apostle's discourse, is inferred and grounded on the former 
prerogatives of Melchisedech above Abraham and Levi : that is, 
that the end, perfection, accomplishment, and consummation of al 
mans dueties and debts to God, by the general redemption, satisfac- 
tion, ful price and perfect ransom of al mankind, was not atchieved 
by any or al the Priests of Aaron's order, nor by any Sacrifice or act 
of that Priesthood, or of al the law of Moyses, which was grounded 
upon the Levitical Priesthood, but by Christ and his Priesthood, 
which is of the Order and rite of Melchisedech. 

This disputation of the preeminence of Christes Priesthood above 
the Levitical Order, is against the erroneous perswasion of the Jewes, 
that thought their law, Priesthood, and Sacrifice to be everlasting, 
and to be sufficient in themselves without any other Priest then 
Aaron and his Successours, and without al relation to Christes 
Passion, or any other redemption or remission, then that which their 
Levitical offices did procure : not knowing that they were al figures 
of Christes death, and to be ended and accomplished in the same. 
Which point wel understood and kept in mind, wil cleere the whole 
controversie betwixt the Catholikes and Protestants, concerning the 
Sacrifice of the Church. For, the scope of the Apostle's deputation 
being, to avouch the dignity, pre-eminence, necessitie, and eternal 
fruit and effect of Christes passion, he had not to treat at al of the 
other, which is a Sacrifice depending of his Passion, specially writing 
to the Hebrewes, that were to be instructed and reformed first touch- 
ing the Sacrifice of the Crosse before they could fruitfully heare any 
thing of the other. Though in covert and by most evident sequele 
of disputation, the learned and faithful may easily perceive where- 
upon the said Sacrifice of the Church (which is the Masse) is 
grounded. And therfore S. Hierom saith, that al these commenda- 
tions of Melchisedech are in the type of Christ. 

Hebrewes vii. 27. Douay, 3 633. — Which hath not necessitie 
daily (as the Priestes) first for his owne sinnes to offer Hostes, then 
for the people's : For this he did once, in offering himself. 

1633, 1816. — This is the special pre-eminence of Christ, that he 
offereth for other men's sinnes only, having none of his owne to offer 
for, as al other Priests both of the old and new law have. And this 
againe is the special dignitie of his owne Person not communicable 



ATONEMENT OF CHRIST. 



93 



to any other of what oder of Priesthood soever, that he hy his death 
(which is the only oblation that is by the Apostle declared to be 
irreiterable in itself,) paied the one ful sufficient ransom for the 
redemption of al sinnes. 

Hebrewes ix. 28. Douay, 1633. — So also Christ was offered 
once to exhaust the sinnes of many. The second time he shal 
appeare without sinne to them that expect him, unto salvation. 

1633, 1816, 1843. — By this word (exhaust) which signifieth to 
emptie or draw out even to the botom, is declared the perfect and 
plentiful redemption of sinne by Christ. 

Hebrewes ix. 12. Douay, 1633. — Neither by the bloud of goats 
or of calves, but by his owne bloud entred in once into the Holies, 
eternal redemption being found. 

1633, 1816. — No one of the Sacrifices, nor al the Sacrifices of 
the old law, could make that one general price, ransom and redemp- 
tion of al mankind, and al sinnes, saving this one highest Priest 
Christ, and the one Sacrifice of his bloud once offered upon the 
Crosse. Which Sacrifice of redemption cannot be often done, because 
Christ could not die but once. Though the figures also therof in 
the law of nature and of Moyses, were truly called Sacrifices, as 
specially this high and marvelous commemoration of the same in the 
holy Sacrament of the altar, according to the rite of the new Testa- 
ment, is most truely and singularly (as S. Augustine calleth it) a 
Sacrifice. But neither this sort, nor the other of the old law, being 
often repeated and done by many priests (al which were and are 
sinners themselves) could be the general redeeming and consum- 
mating Sacrifice, nor any one of those Priests, nor al the Priests 
together, either of the law of Nature, or of Aaron, or Melchisedech's 
Order (except Christ alone) could be the general Redeemer of the 
world. 

And this is the Apostle's meaning in al this comparison and 
opposition of Christes death to the old Sacrifices, and of Christ to 
their Priests : and not that Christes death or Sacrifice of the Crosse 
should take away al Sacrifices, or prove that those Aronical offices 
were no true Sacrifices at al, nor those Priests, verily Priests. They 
were true Priests, and true Sacrifices, though none of those Sacrifices 
were the high, capital and general Sacrifice of our price and redemp- 
tion, nor none of them, or of those Priests, could without respect to 
this one Sacrifice of Christes death, worke any thing to God's honour, 
or remission of sinnes, as the Jewes did falsely imagin, not referring 



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DOCTRINES OF THE CHURCH OF ROME. 



them at al to this general redemption and remission hy Christ, but 
thinking them to be absolute Sacrifices in themselves. And that to 
have been the errour of the Hebrues, you may read in S. Augustin. 
And this we tel the Protestants, is the only purpose of the Apostle. 

But they be so grosse, or ignorant in the Scriptures, and so 
malitiously set against God's and the Churches truth, that they 
perversely and foolishly turne the whole disputation against the 
Sacrifice of the B. Masse, and the Priests of the new Testament : as 
though we held, that the Sacrifice of the altar, were the general 
redemption or redeeming Sacrifice, or that it had not relation to 
Christes death, or that it were not the representation and most lively 
resemblance of the same, or were not instituted and done, to apply 
in particular to the use of the partakers, that other general benefit 
of Christes one oblation upon the Crosse. Against the Jewes then 
only S. Paul disputeth, and against the false opinion they had of 
their Priests and Sacrifices, to which they attributed al remission 
and redemption, without respect of Christes death. 

1 843. — By that one sacrifice of his blood, once offered on the 
cross, Christ our Lord paid and exhibited, once for all, the general 
price and ransom of all mankind ; which no other Priest could do. 

1 John ii. 1. 1633, Douay. — My litle children these things I 
write to you, that you sinne not. But and if any man shal sinne, 
we have an advocate with the Father, Jesus Christ, the Just. 

1633, 1816. — The calling and office of an Advocate, is in many 
things proper to Christ, and in every condition more singularly and 
excellently agreeing to him then to any Angel, Saint, or creature 
living : though these also be rightly and truely so called, and that 
not only without al derogation, but much to the honour of Christ's 
advocation. To him soly and only it agreeth to procure us mercie 
before God's face, by the general ransom, price and paiment of his 
bloud for our deliverie, as is said in the sentence foRowing : — And 
he is the propitiation for our sinnes, and not for ours only, but 
for the whole world's. In which sort he is our only Advocate, 
because he is our only Redeemer. And hereupon he alone imme- 
diately, by and through himself, and without the aid or assistance 
of any other man or Angel ; in his owne name, right, and merits, 
confidently dealeth in our causes before God our Judge, and so pro- 
cureth our pardon, which is the highest degree of advocation that 
can be. 

Al which notwithstanding, yet the Angels and Saints and our 



ATONEMENT OF CHRIST. 



95 



fellowes alive, may and doe pray for us, and in that they deale with 
God by intercession to procure mercie for us, may justly be called 
our Advocates ; not so as Christ is who demandeth al things imme- 
diately by his owne merits, but as secondary intercessours, who 
never aske nor obtaine any thing for us, but per Christum Domi- 
num nostrum, by and through Christ our common Lord, Advocate, 
and Redeemer of mankind. And behold how S. Augustin upon 
these very words prevented the Heretikes cavillations. But some 
men wil say ; Doe not the Saints then pray for us ? Doe not 
Bishops then or Prelates and Pastours pray for the people ? Yes 
saith he, Marke the Scriptures, and you shot find that the Apostles 
praied for the people and againe desired the people to pray for 
them, and so the head praieth for al, and the members one for 
another. And likewise (lest the Heretikes should say there is a 
difference betwixt the living and the dead in this case) thus the 
same holy Father writeth upon the 85th Psalme, in fine. Our Lord 
Jesus Christ doth yet make intercession for us, al the Martyrs that 
be with him pray for us, neither wil their intercession cease, til we 
cease our groanings. 

In this sense, therfore, whosoever praieth for us, either alive or 
dead, is our Advocate ; as S. Augustin calleth Bishops, the people's 
Advocates, when they give them their benediction or blessing. So 
doth the holy Church cal our B. Lady our Advocate by the very 
words of S. Iraeneus, that you may see such speaches, be no new 
inventions of the later Ages, but Apostolical. The obedient Virgin 
Marie (saith he) is made the Advocate of the disobedient virgin 
Eve. And to confound the Protestants plainely, in that they thinke 
or pretend that the advocation or Patronage of Saints should be 
injurious to Christ, remember that our Saviour acknowledge th Angels 
to be deputed for the protection (which is nothing els but the advo- 
cation) of infants before the face of God, besides the plaine examples 
in the Testament, Gen., Tobias, Daniel, &c. And this not only the 
Catholike Church, but the very English Protestants themselves in 
their service booke, and in the Collect of Michaelmas day, prof esse, 
and pray for the same protection or advocation of Angels, and defend 
the same against their yonger brethren, the puritanes. 

1 Johniv. 3. Douay, 1633. — And every spirit that dissolveth 
J esus, is not of God : and this is Antichrist of whom you have 
heard that he commeth, and now he is in the world. 

1633, 1816. — To dissolve, loose, or separate Jesus assunder, was 



96 



DOCTRINES OF THE CHURCH OF ROME. 



proper to al those old Heretikes that taught either against his 
Divinitie, or humanitie, or the Unitie of his Person, being of two 
natures, as Cerinthus, Elison, Nestorius, Eutyches, Manes, or Mani- 
cheus, Cerdon, Appelles, Apollinaris and the like. And this is one 
place by which we may see that the common Greek copies be not 
ever authentical, and that our old approved translation may not 
alwaies be examined by the Greek that now is, which the Protestants 
only follow : but that it is to be presupposed, when our old Latin 
text differeth plainely from the Greek, that in old time either al or 
the more approved Greek reading was otherwise, and that often the 
said Greek was corrupted then or since by Heretikes or otherwise. 
For of the Greeks S. Irameus, among the Latin Fathers S. Augustin, 
S. Leo, and Venerable Bede did read as we doe. And this reading 
maketh more against the said Heretikes, then that which the common 
Greek now hath, to wit, Every spirit that confesseth not Christ to 
have come in the flesh, is not of God. Which is also in effect said 
before verse 2. And that, therfore, it was corrupted and altered by 
Heretikes, see the words of Socrates, also a Greek Writer, very 
agreeable to this purpose. Nestorius (saith he) being eloquent by 
nature, which is often in Heretikes, accounted himself therefore 
learned and disdained to study the old Interpreters, counting 
himself better than them al ; being ignorant that in S. Johns 
Catholike epistle the old Greek copies had. Every one that dis- 
solveth Jesus is not of God. So saith he, adding moreover that 
such as would separate the divinitie from the dispensation of Christ's 
humanitie, took out of the old copies this sense. For which the 
old Expositours noted that these which would loose Jesus, had 
corrupted this Epistle. 

1 John v. Argument ; 1633, 18] 6, Douay. — They that love God, 
must love his natural Sonne Jesus, and his sonnes by adoption, and 
keep his commandements which to the regenerate are light. But not 
unles they continue in the Catholike faith ; namely, of this article, that 
Jesus is the Sonne of God, and therfore able to give us life everlasting, 
and al our petitions, and our praiers for al our Brethren that sinne 
not unto death, dying in their mortal sinnes by impenitence. Last 
of al he warneth them not to communicate with Idols. 

Apocalypse i. 1 3. Douay, 1 633. — and in the middes of the seven 
candlesticks of gold one like to the sonne of man, vested in a priestly 
garment to the foot, and girded about neer to the paps with a girdle 
of gold. 



ATONEMENT OF CHRIST. 



97 



1633. — It seemeth not to be Christ himselfe, but an Angel bear- 
ing Christes person and using divers speaches proper to Christ. 

1633, 1816. — He appeared in a long garment or vestement proper 
unto Priests (for so the word, podores doth signifie) and that was 
most agreeable for him that represented the Person of Christ the 
high Priest, and appeared to John being a most holy Priest, and 
who is specially noted in the Eclesiastical historie for his Priestly 
garment called petalon or liminae. 

Apocalypse ii. 28. Douay, 1633. — as I also have received of my 
Father : and I wil give him the morning starre. 

1633. — This great priviledge of Saints riseth of the power and 
pre-eminence of Christ, which his Father gave him according to his 
humanitie, and therfore to deny it to Saints is to deny it to Christ 
himself. 

Apocalypse v. 5, 6. Douay. — 5. And one of the Seniours said 
to me : Weep not, behold the Lion of the tribe of Juda, the root of 
David, hath won, to open the booke, and to loose the seven seales 
thereof. 

1633. — So did Jacob cal Christ for his Kingly fortitude in sub- 
duing the world unto him. 

6th verse. — And I saw and beheld in the middes of the throne 
and of the foure beasts, and in the middes of the Seniours, a lamb 
standing as it were slaine, having seven homes and seven eyes, 
which are the seven spirits of God sent into al the earth. 

1 633. — So Christ is called for that he is the immaculate Host or 
Sacrifice for our sinnes. 

Apocalypse x. 1. Douay, 1633. — And I saw another Angel, 
strong, descending from heaven, clothed with a cloud, and a raine- 
bow on his head, and his face was as the sunne, and his feet as a 
piller of fire. 

1633. — Christ the valiant Angel, is here described. 

Apocalypse xii. 4, 11. — And his taile drew the third part of the 
starres of heaven, and cast them to the earth ; and the dragon 
stood before the woman which was ready to be delivered ; that when 
she should be delivered, he might devoure her sonnne. 

1633. — The Divels endeavour against the Churches children, and 
specially our B. Ladies only Sonne the head of the rest. 

11th verse. — And they overcame him by the bloud of the Lamb, 
and by the word of their testimonie, and they loved not their lives 
even unto death. 

H 



98 



DOCTRINES OF THE CHURCH OF ROME. 



1633. — When the Angels or we have the victorie, we must know 
it is by the bloud of Christ, and so al is referred alwaies to him. 

Apocalypse xiv. 1. Douay, 1633. — And I looked and behold a 
Lamb stood upon Mount Sion, and with him an hundred fourtie foure 
thousand having his name, and the name of his Father written in 
their foreheads. 

1633. — Christ and the same number of elect, that were signed. 
Chap. vii. 

Apocalypse xix. 13, 16. Douay, 1633. — 13. And he was clothed 
with a garment sprinkled with bloud, and his name is called The 
Word of God. 

1633, 1816. — The second Person in Trinitie, the Sonne or the 
Word of God, which was made flesh. 

16th verse. — And he hath in his garment and in his thigh written 
King of Kings and Lord of Lords. 

1633, 1816. — Even according to his humanitie also. 

Apocalypse xx. 2. Douay, 1633. — And he apprehended the 
dragon, the old serpent, which is the Divel and Satan, and bound 
him for a thousand yeares. 

1633, 1816. — Christ by his Passion hath abridged the power of 
the Divel for a thousand yeares, that is, the whole time of the new 
Testament, until Antichrist's time, when he shal be loosed againe, 
that is, be permitted to deceive the world, but for a short time only, 
to wit, three yeares and a halfe. 

1843. — The power of satan has been very much limited by the 
passion of Christ, for a thousand years ; that is, the whole time of 
the new testament : but especially from the time of the destruction 
of Babylon or pagan Rome, til the new efforts of Gog and Magog 
against the church, towards the end of the world. During which 
time the souls of the martyrs and saints live and reign with Christ 
in heaven, in the first resurrection, which is tha* of the soul to the 
life of glory, as the second resurrection will be that of the body at 
the day of the general judgment. 

Apocalypse xxi. 3. Douay, 1633. — And I heard a loud voice 
from the throne, saying, Behold the tabernacle of God with men, 
and he wil dwel with them. And they shal be his people : and he 
God with them shal be their God. 

1633. — This tabernacle is Christ according to his humanitie. 

Apocalypse xxii. 2. Douay, 1633. — In the middes of the streat 
therof, and on both* sides of the river, the tree of life, yealding 



ATONEMENT OF CHRIST. 



99 



twelve fruits, rendering his fruit every moneth, and the leaves of 
the tree for the curing of the Gentils. 

1633. — Christ is our tree of life, in the Church by the B. Sacra- 
ment, and in heaven, by his visible presence and influence of life 
everlasting both to our bodies and soules ; of whom Salomon saith 
The tree of life to al that apprehend him. 



CHAPTER VI. 



TRINITY. 

Psalme xlii. 5. Douay, 1635. — I wil confesse to thee on the 
harpe o God my God : why art thou sorrowful o my soule and why 
dost thou trouble me. 

1635. — But to this purpose we praise God on the harpe, morti- 
fying our affections. 

The former word (God) is of the plural number in Hebrew, Eloim, 
the other of the singular, signifying the Blessed Trinitie, one God, 
Thou needest not therfore my soule to be pensive or desolate. 

Psalme xlvi. 10. Douay, 1635. — Princes of peoples are gathered 
together with the God of Abraham, because the strong Gods of the 
earth are exceedingly advanced. 

1635. — The faithful of the old and new Testament are united in 
the service of one and the same eternal God. In respect of the 
Blessed Trinitie holie Scripture here and in manie places useth 
names of the plural number as, Eloim, Gods, not dividing God's 
substance, which is one, but insinating distinction of Divine Per- 
sons, the Father, the Sonne, and the Holie Ghost. Which Mysterie 
is more expresly mentioned in Baptisme, and professed by Christian 
Gentils, then it was by the people of the Jewes. 

Psalme lxvi. 7, 8. Douay, 1635. — God our God blesse us. 8. 
God blesse us ; and let al the ends of the earth feare him. 

1635.— God the Father, God the Sonne, God the Holie Ghost 
save the people of al nations, by Evangelical preaching of thee, the 
most Blessed Trinitie. 

Psalme lxxi. 2. Douay, 1635. — God give thy judgements to 
the King : and thy justice to the sonne of the King. 

1635. — God most Blessed Trinitie, give power and authoritie 
to the Sonne of Man, God incarnate, King of all Kings, the Sonne 
of King David, to judge for mankind against the divel. 

Psalme xcv. 2. Douay, 1635. — 1. Sing ye to our Lord, a new 
song, sing to our Lord al the earth. 2. Sing ye to our Lord and 
blesse his name : phew forth his salvation from day to day. 



TRINITY. 



101 



1635. — The same wordes (sing to our Lord) thrise repeated, sig- 
nine the Blessed Trinitie, as some Fathers note. 

Likewise verses 7 and 8. — Bring ye to our Lord, &c, in both 
places concluding in the singular number, blesse his name, bring to 
his name, importing one God. 

Psalme cxxxv. 3. Douay, 1635. — Confesse ye to the Lord of 
Lordes ; because his mercie is for ever. 

1635, 1816. — By this invitation to praise our Lord God, thrise 
repeated, we professe the Blessed Trinitie, who is one God in sub- 
stance, and three Divine Persons, Whose dominion is over al the 
world. 

Daniel vii. 9. Douay, 1635. — I beheld til thrones were set, and 
the ancient of dayes sate : his vesture white as snow, and the haires 
of his head as cleane woal : his throne flame of fire ; his wheels fire 
kindled. 

1635. — God the Father is called the Ancient of dayes not as 
though one Person of the Blessed Trinitie were more ancient then 
another : For everie person is eternal, and al are one eternal God. 
But in order of proceeding, one from another Father is the begin- 
ning of whom the Sonne is begotten and from whom, as also from 
the Sonne, the Holie Ghost proceedeth. By multiplication of these 
cardinal numbers, is signified the innumerable multitude of Angels : 
who do exceede al corporal creatures in number as the celestial 
spheres exceede terrestial bodies in greatnes. 

Continuance of the Church and religion, pages 940, 941, vol. ii. 

As for the high Mysterie of three divine Persons in one God not so 
commonly revealed in the old testament, yet was it knowen and in 
some sorte uttered as in Ageus : I am with you saith the Lord of hosts, 
the word that I did covenant with you when I came out of the land 
of iEgypt, and my spirit shal be in the middes of you. Where, by the 
Lord of hosts is commonly understood God the Father, by his spirit, 
God the Holie Ghost, and the word may signifie God the Sonne, of 
whose incarnation the Prophete plainly speaketh in the next verses. 
For in this consisteth the covenant between God and his people, that 
they should keepe his word of precepts and commandments expressed 
in the law : and he would send them the word, his onlie Sonne, 
the Second Divine Person to redeeme mankind. Againe the same 
three Persons seeme to be distinguished in divers places, God the 
Father is described according to man's small capacitie, Daniel vii. 9, 
thus, Thrones were sette, and the Ancient of dayes sate, his vesture 



102 



DOCTRINES OF THE CHURCH Of ROME. 



white as snow, and the haires of his head as cleane woal, his throne 
flames of fire, his wheeles fire kindled. He is called Ancient of 
dayes, not only because he is eternal, for so are the other two Divine 
Persons, but this terme is attributed to the Father, because in order 
he is the beginning, from whom the other two persons proceede (The 
Sonne by generation, the Holie Ghost from the Father, and the 
Sonne by procession). To God the Sonne the same Prophet Daniel 
prayeth, chap. ix. 17, saying: Now therfore heare o our God, the 
petition of thy servant, and his prayers : and shew thy face upon 
thy Sanctuarie which is desert, for thyne owne sake, that is, for 
thyne owne merits : which can only be understood of that Divine 
Person, which is incarnate. Zacharie xii. 10 — God speaking by the 
Prophet sayth, I wil powre out upon the house of David, and upon 
the inhabitants of Jerusalem, the spirit of grace and of prayers, 
which may easily be understood to be the promise of the B. Trinitie: 
but that which immediately foloweth, and they shal looke towards 
me, whom they pearced, can only be spoken by the second Divine 
Person, who only is incarnate, and was pearced in his Passion. In 
the book of Wisdom is much written of wisdom increated, a terme 
appropriated to God the Sonne especially. I have invocated, (saith 
the Author, or anie faithful soule) our Lord, the Father of my 
Lord : there is likewise particular mention of the Holie Ghost in 
some places, As 2 Esdras ix. 20 — Thou gavest them the good spirit 
which should teeach them, for the office of internal teaching is ap- 
propriated to the Holie Ghost. Joan xiv. 17, and xvi. 13 — The 
spirit of truth, and he shal teach you al truth, I wil put my spirit 
in the middes of you, and wil make that you walke in my pre- 
cepts. Zacharias vii. ] 2 — The words which the Lord sent in his 
Spirit, by the hand of the former Prophets. Sap. i. 5 — The 
Holie Ghost of discipline wil flye from him that feyneth. Ecclesi- 
asticus i. 9 — He created her in the Holie Ghost. Chap. xxiv. 29 — 
They that eate me, shal yet hunger, and they that drinke me, shal 
yet thirst. Where God calleth the Holie Ghost (which is received 
by grace) himself. Because al three Divine Persons are one God. 
And that there be many Divine Persons in God who is one in sub- 
stance, is sufficiently signified by al those holie Scriptures where 
God is called by the name Eloim, in the plural number : especially 
seeing this name hath also the singular number, Eloha — Which 
last place seemeth most plainly to speake of the Sonne of God 
Eloha Mithema/i Javo. God wil come from Theman or from the 



TRINITY. 



103 



South. And therfore where this word Elohim is used in the plural 
number (as in most places it is) it signifieth pluralitie of persons 
in God. 

Marke i. 10. — And forthwith comming up out of the water, he 
saw the Heavens opened, and the Spirit as a dove descending, and 
remaining on him. 

1633, 1816. — Expresse mention of the B. Trinitie ; the Father 
speaketh from Heaven, the Holy Ghost appeareth in the likenesse of 
a dove, the Sonne also is recommended unto us. 

John i. 32. Douay, 1633. — And John gave testimonie, saying: 
that I saw the Spirit descending as a dove from heaven, and he re- 
mained upon him. 

1633, 1816. — Here is an evident testimonie of the third person 
in Trinitie, which is the Holy Ghost : so that in this one chapter 
we finde expresly against al Heretikes, Jewes, and Pagans, set forth 
the truth of the Churches doctrine concerning the whole Trinitie. 

1 John v. 7. Douay, 1633. — For there be three which give 
testimonie in heaven, the Father, the Word, and the Holy Ghost, 
and these three be one. 

1633, 1816. — An expresse place for the distinction of three Per- 
sons, and the unitie of nature and essence in the B. Trinitie ; 
against the Arians and other like Heretikes, who have in divers 
Ages found themselves so pressed with these plaine Scriptures, that 
they have (as it is thought) altered and corrupted the text both in 
Greek and Latin many waies : even as the Protestants handle those 
textes that make against them. But because we are not now 
troubled with Arianisme so much as with Calvinisme, we need not 
stand upon the varietie of reading or exposition of this passage. 
See S. Hierom. 



CHAPTER VII. 



FAITH. 

Psalme xiv. 5. 1635. — That hath not given his money to usurie, 
and hath not taken guifts upon the innocent. He that doth these 
things shal not be moved for ever. 

1635. — Wheras this, or anie other place of holie Scripture, attri- 
buteth salvation to certaine good workes, neither faith, nor other 
workes are therby excluded, but presupposed as no lesse necessarie, 
then those which are mentioned. Especially faith is alwaies re- 
quisite, without which it is impossible to please God, and other 
vertues either in practise, or in purpose, and preparation of mind, 
when and where occasion requireth. 

Psalme xxxiii. 14, 15. 1635. — Stay thy tong from evil: and 
thy lips that they speak not guile. 15th. — Turne away from evil, 
and doe good : seeke after peace and pursue it. 

1635. — Both these verses, and frequent other places in the 
Psalmes, shew plainly that justice consisteth not only in faith, but 
in abstayning from evil and doing good : yet requiring and pre- 
supposing true faith, without which no workes are avaylable to 
justice, nor to everlasting life. 

Psalme xcii. 5. 1635. — Thy testimonies are made credible ex- 
ceedingly : holines becommeth thy house, Lord, for length of 
daies. 

1635. — Articles of faith are not evidently apparent to know- 
ledge, but evident to credibilitie, to those that are disposed by God's 
grace, illuminating their understanding, and moving their free wil, 
to give consent of beleefe if they wil. It behoveth therfore, al 
members of the Church to converse piously, and religiously in this 
life, seeing she hath so excellent a spouse, protectour, and instruc- 
tor, even to the end of the world. 

Psalme cxv. 1, 2. 1635. — I believed, for which cause I spake : 
but I was humbled exceedingly. I said in excesse : Everie man is 
a Iyer. 

1635. — I believed that God would helpe me : therfore I freely 
professed that I trusted in him. For then, indeed, faith is perfect, 



FAITH. 



105 



when we confesse with mouth, that which we believe in hart. I 
was vehemently afflicted in tribulations. In the middes of my 
great affliction I professed, that al man's helpe is in vaine, false 
deceitful and defective, and therfore our trust must be in God 
only. 

Abacvc ii. 4. 1635. — Behold he that is incredulous, his soule 
shall not be right in himself : but the just shall live in his faith. 

1635. — The principal comforte of the just consisteth in their 
faith and confidence of the world to come : Wherby they live with 
consolation, wheras otherwise this miserable life were rather a death. 

Zacharias xiii. 8. 1 635. — And there shal be in al the earth, sayth 
our Lord : two parts in it shal be destroyed, and shal fayle : and 
the third part shal be left in it. 

1635. — Neither Jewes nor Gen tils, remaining in their proper pro- 
fessions can be saved, but Christian Catholikes living justly, which 
are God's proper people, distinct from the rest by his grace. 

Matthew xv. 28. 1633. — Then Jesus answering said to her : 
woman, great is thy faith : be it done to thee as thou wilt : And 
her daughter was made hole from that houre. 

1633, 1816. — It were a strange case that Christ should commend 
in this woman a sole faith without good workes, that is to say, a 
dead faith, such as could not worke by love, and which S. James 
doubted not to cal the faith not of Christians, but of Divels. 

Matthew xix. 17. 1633. — Who said to him : what askest thou 
me of good ? One is good, God. But if thou wilt enter into life 
keep the commandements. 

1633, 1816. — I see not (saith S. Augustin) why Christ should 
say, If thou wilt have life everlasting, keep the commandements, if 
without observing of them by only faith one might be saved. 

Matthew xxii. 40. 1633. — On these two commandements de- 
pendeth the whole Law and the Prophets. 

1633, 1816. — Hereby it is evident that al dependeth not upon 
faith only, but much more upon charitie (though faith be the first) 
which is the love of God, and of our neighbour, which is the 
summe of al the law and the Prophets : because he that hath this 
double charitie expressed here by these two principal commandements 
fulfilleth and accomplisheth al that is commanded in the Law and 
the Prophets. 

Matthew xxiii. 15. 1633. —Woe to you Scribes and Pharisees, 
Hypocrites : because you goe round about the sea and the land to make 



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DOCTRINES OF THE CHURCH OF ROME. 



one Proselyte : and when he is made, you make him the Child of Hel 
double more then yourselves. 

1633, 1816. — They that teach that it is enough to have only 
faith, doe make such Christians, as the Jewes did Proselytes chil- 
dren of Hel farre more then before. 

Marke xi. 22. 1633. — And Jesus answering saith to them: 
have faith of God. 

1633, 1816. — Faith of God is to beleeve that he is able, and 
that he wil doe it, if it be expedient, and no impediment on our part. 

Luke vi. 48. 1633. — He is like to a man building a house, that 
digged deep, and laid the foundation upon a rock. And when an 
inundation rose, the river beatt against that house, and it could not 
move it ; for it was founded upon a rock. 

1633, 1816.— He buildeth right and surely, that hath both faith 
and good works : he buildeth on sand, that trusteth to his faith or 
reading, or knowledge of the Scripture, and doth not worke or live 
accordingly. 

Luke vii. 47. 1 633. — For the which I say to thee : Many sinnes 
are forgiven her, because she hath loved much. But to whom lesse is 
forgiven, he loveth lesse. 

1633, 1816. — Not only faith (as you may perceive,) but love or 
charitie obtaineth remission in sinnes. 

Luke vii. 50. — And he said to the woman : Thy faith hath made 
thee safe, goe in peace. 

1633, 1816. — The remission of her sinnes being attributed 
before to charitie, is now also said to come of her faith. Whereby 
you may know that it commonly proceedeth of both, and of hope 
also, though but one named. Because when there be divers causes 
concurring to one effect, the Scriptures commonly name but one, 
and that especially which is most proper to the purpose and time, 
not excluding the other. And therfore, his working miracles upon 
any person, is attributed to the faith of them on whom or at whose 
desire they be done. Because he wrought his miracles to induce 
al men to beleeve in him ; and therfore specially required faith at 
their hands, and namely before other things, whether they did 
beleeve that he was able to doe that which they asked at his hands ; 
without which it had been rather a mockrie and tentation of him, 
then a true desire of benefit at his hands. 

1843. — In the Scripture an effect sometimes seems attributed to 
one only cause, when there are divers other concurring dispositions ; 



FAITH. 



107 



for the sins of this woman, in this verse are said to be forgiven, 
because she loved much : but, verse 50, Christ tells her, thy faith 
hath made thee safe. Hence in a true conversion are joined faith, 
hope, love, sorrow for sin, and other pious dispositions. 

Luke viii. 13. 16-33. — For they upon the Rock ; such as when 
they heare, with joy receave the Word : and these have no roots ; 
because for a time they beleeve, and in time of tentation they revolt. 

1633, 1816. — Against the Heretikes that say, faith once had 
cannot be lost, and that he which now hath not faith, never had. 

Luke x. 28. ] 633. — And he said to him ; thou hast answered 
right, this doe and thou shalt live. 

1633, 1816. — Not by faith only, but by keeping God's com- 
mandements we obtaine life everlasting : not only by beleeving, but 
by doing. The Heretikes say that it is impossible to keepe this com- 
mandement of loving God with all our hart. But the Scriptures give 
us examples of divers that have kept and fulfilled it, as far as is 
requisite in this life. And if it were impossible to keepe it, and yet 
by Christ proposed for the meane to obtaine life everlasting, he had 
mocked this Lawyer and others, and not taught them. 

1633. Luke xii. 8. — And I say to you, Every one that con- 
fesseth me before men, the Sonne of man also wil confesse him 
before the Angels of God. 

1633, 1816. — A Catholike man is bound to confesse his faith, 
being called to account or examined by Jew, Heathen, or Heretike, 
concerning the same. Neither is it enough to keepe Christ in his 
hart, but he must also acknowledge him in his wordes and deeds. 
And to deny Christ, or any article of the Catholike faith, for shame 
or feare of any worldly creature, hath no lesse punishment, then to 
be denied, refused, and forsaken by Christ at the houre of his death 
before al his Angels : which is another manner of presence and con- 
sistorie, then any Court or Session that men can be called to for 
their faith, in this world. 

1633. Luke xiii. 6. — And he said this similitude : A certaine 
man had a figtree planted in his vineyard, and he came seeking for 
fruit on it, and found not. 

1633, 1816. — The figtree with only leaves and no fruit is the 
J ewes Synagogue, and every other people or Person which hath faith 
and faire wordes, and no good workes. 

Luke xviii. 20. 1633. — Thou knowest the commandements : 
Thou shalt not kil, Thou shalt not commit advoutrie, Thou shalt 



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DOCTRINES OF THE CHURCH OF ROME. 



not steale, Thou shalt not beare false witness, Honour thy Father 
and Mother. 

1633. — This is not a commanderaent of precept, but counsel : 
which the religious doe follow. — See Annotations, Matt. xix. 
and xvi. 

Luke xviii. 8. — I say to you that he will quickly revenge them. 
But yet the sonne of man comming shal he find trow you, faith in the 
earth ? 

1633, J 81 6. — The Luciferians and Donatists used this place to 
excuse their fal from the Church, as our adversaries now doe, saying 
that it was decaied in faith, when they forsooke it. To whom we 
answer as S. Hierom and S. Augustin answered them, that Christ 
saith not that there should be no faith left in earth : but by this 
manner of speach insinuateth, that at the later day in the great 
persecution of Antichrist faith should be more rare, and the faithful 
among so many wicked not so notorious : specially that perfect faith 
containing devotion, trust, and affection towards God, which our 
Maister so praised in certaine upon whom he wrought miracles, and 
by force whereof mountaines might be moved, which is rare even 
when the Church florisheth most. 

John iii. 18. 1633. — He that beleeveth in him, is not judged. 
But he that doth not beleeve, is already judged : because he hath 
not beleeved in the name of the only begotten Sonne of God. 

1633, 1816. — He that beleeveth in Christ with faith which 
worketh by charitie (as the apostle speaketh) shall not be condemned 
at the later day, nor at the houre of his death : but the Infidel, be 
he Jew, Pagan, or Heretike, is already, (if he die in his incredulitie) 
by his owne profession and sentence condemned, and shal not come 
to judgement, either particular or general, to be discussed according 
to his workes of mercie done or omitted. In which sense S. Paul 
saith, that the obstinate Heretike is condemned by his owne judge- 
ment, preventing in himself, of his owne free wil, the sentence both 
of Christ and of the Church. 

1 843.— A condensed note to the same effect. — Ed. 

John xvii. 3. 1633. — And this is life everlasting that they 
know thee, the only true God, and whom thou hast sent Jesus 
Christ. 

1633, 1816. — Both the life of glorie in heaven, and of grace here 
in the Church, consisteth in the knowledge of God : that, in perfect 
vision ; this, in faith working by charitie. For knowledge of God 



FAITH. 



109 



without keeping his commandements, is not true knowledge, that 
is to say, it is an unprofitable knowledge. 

Actes iii. 1 6. — And in the faith of his name, this man whom you 
see and know, his name hath strengthened ; and the faith which is 
by him, hath given this perfect health in the sight of al you. 

1633, 1816. — This faith was not the faith of the lame man (for 
he looked only for almes), nor special faith of the Apostle's own 
salvation : but the whole beleefe of Christian Religion. 

Actes iii. 12. — But Peter seeing them, made answer to the people : 
Ye men of Israel, why marvel you at this, or why looke you upon 
us, as though by our power or holines we have made this man to 
walke ? 

1633, 1816. — When the Apostles remit sinnes or doe any other 
miracles, they doe it not by any humane, proper, or natural power 
in themselves : but of supernatural force given them from above, to 
prove that the faith of Christ is true, and that he is God whom the 
Jewes crucified, in whose name and faith they worke, and not in 
their owne. 

Actes xv. 9. 1633. — And hath put no difference between us and 
them, by faith purifying their hartes. 

1633. — By that faith which worked by charitie. For a dead faith 
cannot purine the hart of man. 

Actes xvi. 31. 1633. — But they said beleeve in our Lord Jesus 
Christ ; and thou shalt be saved and thy house. 

1633. — It is no other faith that saveth but that which worketh 
by Charitie. 

Argument to the Epistles in general, 1633, 1816. — 
To the twelve tribes that are in dispersion, greeting. And S. Peter 
in his first epistle, thus : to the elect strangers of the dispersion of 
Pontus, Galacia, Cappadocia, Asia, and Bithynia ; in his second, thus : 
To them that have obteined equal faith with us. Likewise S. Jude : 
To them that are in God the Father beloved, and in Jesus Christ 
preserved, and called. S. John's first is without title. Now, for the 
occasions of their writing, whereby we shal perceive the matters or 
arguments that they handle ; it must be remembered (as the Storie 
of that time in the Actes of the Apostles doth at large declare) that 
the Church then beginning, was planted by the Apostles not only in 
the Jewes, but also in the Gentils : yea and specially in the Gentils. 
Which thing offended the Jewes manie waies. For, they could not 
abide to see so much as their owne Countrie to receive him for 



no 



DOCTRINES OF THE CHURCH OF ROME. 



Christ, whom they had rejected and crucified ; much lesse, to see 
them preach him to the Gentils also, that offended even those Jewes 
also, beleeved him to be Christ. Howbeit such of them as were 
Catholikes, and therfore not obstinate, were satisfied when they 
understood by the Apostles that it was God's pleasure ; But others 
of them became Heretikes and preached to the Christian Gentils, 
that it was necessary for them to receive also the Jewes religion. 
Of such we read. Unless you be circumcised, you can not be saved. 
And as these did so preach against the truth, so did the unchris- 
tened Jewes not only themselves persecute, but also stirre up the 
Idolatrous Gentils every where to persecute the Christians ; by such 
obstinacie provoking God to reprobate their Nation : which yet they 
thought unpossible to be done, because they were the seed of 
Abraham, and were circumcised, and had received the law by 
Moyses. For such carnal respects they trusted in themselves, as 
though God and Christ were unseparably bound unto them : attri- 
buting also so much to their owne workes, (which they thought they 
did of themselves, being holpen with the knowledge of their law) 
that they would not acknowledge the death of Christ to be neces- 
sarie for their salvation : but looked for such a Christ, as should be 
like other Princes of this world, and make them great men temporally. 

Romanes i. 5. 1633. — By whom we received grace and Apos- 
tleship for obedience to the faith in al Nations for the name of him. 

1633, 1816. — S. Augustin useth this place and the like against 
Heretikes, which would draw the common Catholike faith of al 
nations, to some certaine countrie or corners of the world. 

Romanes i. 11. — For I desire to see you, that I may impart unto 
you some spiritual grace, to confirme you. 

1633, 1816. — The Romanes were converted and taught by S. 
Peter before. Therefore he useth that speach, to confirme them in 
their faith. 

Romanes i. 17. — For the justice of God is revealed therein by 
faith into faith ; as it is written : And the just liveth by faith. 

1633, 1816. — He meaneth not God's owne justice in himself, but 
that justice wherewith God indoweth Man when he justifieth him. 

Romanes i. 18. — For the wrath of God from Heaven is revealed, 
upon al impietie and injustice of those men that deteine the veritie 
of God in injustice. 

1633, 1816. — By al the passage following you may see, that the 
Ghospel and Christ's law consisteth not only in preaching faith 



FAITH. 



Ill 



(though that be the ground, and is first alwaies to be done), but 
to teach vertuous life and good workes, and to denounce damnation 
to al them that commit deadly sinnes and repent not. And againe 
we see that not only lacke of faith is a sinne, but al other actes 
done against God's Commandements. 

Romanes iii. 28. 1633. — For we account a man to be justified 
by faith without the works of the law 

1633, 1816. — This is the place whereupon the Protestants gather 
falsly their only faith, and which they commonly avouch, as though 
the Apostle said, that only faith doth justifie. Where he both in 
wordes and meaning excepteth only the workes of the Law done 
without Christ before our conversion : neither excluding the Sacra- 
ments of Baptisme or Penance, nor hope and Charitie, or other 
Christian vertues ; al which be the justice of faith. As the good 
workes proceeding thereof, be likewise the law and justice of faith. 
Al which the Adversaries would exclude by foifting in the terme, 
only. Of which kind of men S. Augustine upon this place saith 
thus : Men not understanding that which the Apostle saith, (we 
count a man to be justified by faith without the workes of the Law) 
did think he said, faith would suffice a man though he lived il, and 
had no good workes. Which God forbid the vessel of election should 
thinke ; who in a certaine place after he had said, In Christ Jesus 
neither circumcision nor prepuce availeth any whit, he straight 
added, but faith which worketh by love. 1843, a note to the same 
import. — [Ed.] 

Romanes iii. 24. 1633. — Justified gratis by his grace, by the 
redemption that is in Christ Jesus. 

1633, 1816. — No man atteineth hi3 first justification by the 
merits either of his faith or workes, but merely by Christ's Grace 
and mercie : though his faith and workes proceeding of grace be 
dispositions and preparations thereunto. 

Romanes iv. 9, 10. 1633. — This blessedness then doth it abide 
in the circumcision, or in the prepuce also ? For we say that unto 
Abraham faith was reputed to justice. How was it reputed ? in 
circumcision or in prepuce ? Not in circumcision but in prepuce. 

1633, 1816. — The word reputed, doth not diminish the truth of 
the justice, as though it were reputed for justice being not justice 
indeed; but signifieth that as it was in itself, so God esteemed 
and reputed it ; as the same Greeke word must needs be taken, 
verse iv. next going before, and 1 Cor. iv. 1, and elswhere. 



112 



DOCTRINES OF THE CHURCH OF ROME. 



Romanes iv. L — What shal we say then that Abraham did find 
our father according to the flesh. 

1633, 1816. — The Apostle disputing in this Chapter as before, 
against them that thought they might be justified by their workes 
done without the grace of Christ and faith in him, proposeth 
Abraham for an example, and proveth that he had no justice nor 
estimation of justice before God by any works done before he had 
faith, or that proceeded not of faith and God's grace. 

Romanes iv. 24. — But also for us, to whom it shall be reputed 
beleeving in him, that raised up Jesus Christ our Lord from the dead. 

1633, 1816. — By this it is most plaine against our Adversaries 
that the faith which was reputed for justice to Abraham, was his 
beleefe of an Article revealed to him by God, that is to say, his 
assent and credit given to God's speaches : as in us his posteritie 
according to the spirit, it is here plainly said, that justice shall be 
reputed to us by beleeving the articles of Christes death and Resur- 
rection, and not by any fond special faith, or confidence of eache 
man's owne salvation. To establish the which fiction, they make no 
account of the faith Catholike, that is, wherewith we beleeve the 
Articles of the faith, which only justifieth, but cal it by contempt, 
an historical faith : so as they may terme Abraham's faith, and 
our Ladie's faith, of which it was said, Blessed art thou that hast 
beleeved. And so in truth they deny as wel the justification by 
faith, as by workes. 

Romanes v. 2. 1633. — By whom also we have accesse through 
faith into this grace wherein we stand, and glorie, in the hope of the 
glorie of the sonnes of God. 

1 633. — Christian men do not vaunt themselves of the certaintie 
of their salvation, but glorie in the hope thereof only, which hope is 
here insinuated to be given in our justification, and is afterward to 
be confirmed by probation in tribulation. 

Justification, implieth al grace and vertues received by Christ's 
merits ; but the entrance and accesse to this grace and happy state 
is by faith : because faith is the ground and first foundation to build 
on, and port to enter into the rest. Which is the cause that our 
justification is attributed to faith, namely in this Epistle, though 
faith itself be of grace also. 

Romanes v. 19. — For as by the disobedience of one man, many 
were made sinners ; so also by the obedience of one, many shal be 
made just. 



FAITH. 



113 



1633, 1816. — Here we may see against the Heretikes, that they 
which be borne of Christ and justified by him, be made and con- 
stituted just indeed and not by imputation only : as al that be 
borne of Adam, be unjust and sinners in truth, and not by impu- 
tation. 

Romanes vi. 17. 1633. — But thank es be to God, that you were 
the Servants of sinne, but have obeied from the hart, unto that 
forme of doctrine, into the which you have been delivered. 

1633, 1816. — Here againe is signified, that our discharge from 
the Bondage of sinne, is by the Christian faith, and by obedience to 
the whole doctrine of Christ's religion : in that the Apostle attri- 
buted this their deliverance from sinne, to their humble receiving 
of the Catholike faith. 

Romanes viii. 16. 1633. — For the spirit himself, giveth testi- 
monie to our spirit that we are the sonnes of God. 

1633, 1816. — This place maketh not for the Heretikes special 
faith, or their presumptuous certainty that every one of them is 
in grace ; the testimonie of the Spirit being nothing els but the 
inward good motions, comfort, and contentment, which the children 
of God doe daily feele more and more in their harts by serving him : 
by which they have as it were an attestation of his favour towards 
them, whereby the hope of their justification and salvation is much 
corroborated and strengthened. 

1 843. — By the inward motions of Divine love, and the peace of 
conscience, which the children of God experience, they have a kind 
of testimony of God's favour ; by which they are much strengthened 
in their hope of their justification and salvation : but yet not so as 
to pretend to an absolute assurance : which is not usually granted 
in this mortal life : during which we are taught to work out our 
salvation with fear and trembling, and that he who thinketh him- 
self to stand, must take heed lest he fall. — 1 Cor. 10-12 ; Rom. 
xi. 20 and two following. 

Romanes viii. 24. 1633. — For by hope we are saved. But hope 
that is seen is not hope. For that which a man seeth, wherefore 
doth he hope it ? 

1633, 1816. — That which in other places he attributeth to faith, 
is here attributed to hope. For whensoever there be many causes of 
one thing, the holy Writers (as matter is ministered and occasion 
given by the doctrine then handled) sometimes referre it to one of 
the causes, sometimes to another : not by naming one alone, to 



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DOCTRINES OF THE CHURCH OF ROME. 



exclude the other, as our Adversaries captiously and ignorantly doe 
argue ; but at divers times and in sundrie places to expresse that, 
which in every discourse could not, nor needed not to be uttered. 
In some discourse, faith is to be recommended ; in others Charitie ; 
in another, hope ; sometimes, almes, mercie ; elswhere, other vertues. 
One while, every one that beleeveth, is borne of God. Another 
while, Every one that loveth, is borne of God. Sometimes, faith 
purifieth man's hart. And another time, Charitie remitteth sinnes. 
Of faith it is said, The just liveth by faith. Of Charitie we know 
that we are transferred from death to life because we love, &c. 

1633. Romanes x. 13. — For every one whosoever shal invocate 
the name of our Lord, shal be saved. 

1633, 1816. — To beleeve in him and to invocate him, is to serve 
him with al love and sincere affection. Al that so doe, shal doubt- 
less be saved and shal never be confounded. 

Romanes xi. 20. 1633. — Wei because of incredulitie they were 
broken, but thou by faith doest stand : be not too highly wise ; 
but feare. 

1633, 1816, 1843.— We see that he which standeth by faith, 
may fal from it, and therfore must live in feare, and not in the vaine 
presumption and securitie of the Heretikes. 

Romanes xiv. 23. 1633. — But he that discemeth, if he eate, is 
damned ; because not of faith, For al that is not of faith is sinne. 

1633, 1816. — The proper sense of this speach is, that every thing 
that a man doeth against his knowledge or conscience, is a sinne, 
for so by the circumstance of the letter, faith must here be taken, 
though S. Augustin sometimes applieth it also to prove that al the 
actions of infidels (meaning those workes which directly proceed of 
their lacke of faith,) be sinnes. But in any wise take heed of the 
Heretikes commentarie, who hereby would prove that the infidel 
sinneth in honouring his parents, fighting for hi3 countrie, tilling 
his ground, and in al other worke. And no marvel that they so 
hold of infidels, who maintaine that Christian men also offend deadly 
in every good deed. 

1843. — That is distinguisheth between meates, and eateth 
against his conscience, what he deems unclean. By faith is here 
understood judgment and conscience : to act against which is alwaies 
a sin. 

1 Corinthians xii. 9. 1633. — To another faith in the same spirit : 
to another, the r;race of doing Cures in one Spirit. 



FAITH. 



115 



1633, 1816. — This faith is not another in substance then the 
common faith in Christ ; but is of another accidental qualitie only, 
that is, of more fervour, devotion, zeale, and confident trust, specially 
for doing of miracles. 

1 Corinthians xiii. 13. 1633. — And now there remaine, faith, 
hope, charitie, these three : but the greater of these is charitie. 

1633, 1816. — Charitie is of al the three the greatest. How then 
doth only faith, being inferiour to it, save and justifie, and not 
charitie ? 

2 Corinthians vii. 10. 1633. — For the sorrow that is according 
to God, worketh penance unto salvation that is stable : but the 
sorrow of the world worketh death. 

1633. — Contrition or sorrowful lamenting of our offenses, is the 
cause of salvation. Not only faith then saveth, as the Heretikes 
affirme. 

2 Corinthians xiii. 5. 1633. — Trie your owne selves if you be 
in the faith, prove ye your selves, know you not yourselves that 
Christ Jesus is in you, unlesse perhaps you be reprobates. 

1633, 1816. — The Heretikes argue hereupon, that every man may 
know himself certainely to be in grace : where the Apostle speaketh 
expresly and only of faith : the act whereof a man may know and feele 
to be in himself, because it is an act of understanding, though he can 
not be assured that he hath his sinnes remitted, and that he is in al 
points in state of grace and salvation : because every man that is of 
the Catholike faith, is not alwaies of good life agreable thereunto, 
nor the acts of our wil so subject to understanding, that we can 
know certainely whether we be good or evil. 

Galatians ii. 16. 1633. — But knowing that man is not justified 
by the workes of the Law, but by the faith of Jesus Christ ; we also 
beleeve in Christ Jesus, that we may be justified by the faith of 
Christ, and not by the workes of the Law, for the which cause by 
the workes of the Law no flesh shal be justified. 

1633, 1816. — By this and by the discourse of this whole epistle, 
you may perceive, that when justification is attributed to faith, the 
workes of Charitie be not excluded, but the workes of Moyses law ; 
that is, the ceremonies, sacraments, and sacrifices thereof principally 
and consequently al workes done merely by nature and freewil, 
without the faith, grace, spirit, and aid of Christ. 

Galatians iii. 7. 1633. — Know ye therefore that they that are of 
faith, the same are the children of Abraham. 

i 2 



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DOCTRINES OF THE CHURCH OF ROME. 



1633, 1816. — This faith whereby Abraham was justified and his 
children, the Gentils beleeving in Christ ; implieth al Christian 
vertues ; of which the first is faith, the ground and foundation of al 
the rest, and therefore here and els where often named of the 
Apostle. 

Galatians iii. 11. — But that in the Law no man is justified with 
God, it is manifest, because the just liveth by faith. 

1633, 1816. — It is neither the Heretikes special presumption 
and confidence, nor the faith of Divels, nor faith without workes, 
which is dead in itself as S. James saith, that can give life to the 
just : For that which is dead, can not be the cause of life : But it 
is the Catholike faith, as S. Augustin writeth, which worketh by 
Charitie (according to the Apostle's owne explication of this whole 
passage) by which the just liveth. 

Galatians v. 6. 1633. — For in Christ Jesus neither circumcision 
availeth ought, nor prepuce : but faith that worketh by charitie. 

1633, 1816. — This is the faith working by charitie, which S. Paul 
meaneth elswhere, when he saith that faith doth justifie. And note 
wel that by these terms circumcision and prepuce not availiable to 
justification, it is plaine that in other places he meaneth the workes 
of circumcision and prepuce (that is of the Jewes and Gentils) 
without faith, which availe not, but faith working by charitie : as 
who should say, faith and good workes, not workes without faith. 

Ephesians iii. 17. — Christ to dwel by faith in your harts rooted 
and founded in charitie. 

1633, 1816. — Christ dwelleth in us by his guifts, and we be 
just by those his guifts remaining and resident in us, and not by 
Christes proper justice only, as the Heretikes affirme. 

Philipians iii. 11. — if by any meanes I may come to the resurrec- 
tion, which is from the dead. 

1633, 1816. — If S. Paul ceased not to labour etil, as though he 
were not sure to come to the marke without continual endeavour ; 
what securitie may we poore sinners have of Heretikes persuasions 
and promises of securitie and salvation by only faith. 

Collossians i. 10. — that you may walke worthie of God in al 
things pleasing: Fructifying in al good worke, and increasing in 
the knowledge of God. 

1633, 1816. — Many things requisit, and divers things acceptable 
to God beside faith. 

1 Timothy i. 5. — But the end of the precept is charitie from a 
pure hart, and a good conscience, and a faith not feined. 



FAITH. 



117 



1633. — S. Augustin saith : that list to have the hope of 
Heaven : let hiui look that he have a good conscience. To have 
a good conscience let him beleeve and work wel. For that he be- 
leeveth he hath of faith ; that he worketh he hath of charitie. 

1 Timothy i. 19. — Having faith and a good conscience, which 
certaine repelling have made ship wrack about the faith. 

1633. — Evil life and no good conscience is often the cause 
that men fal to Heresie from the faith of the Catholike Church. 
Againe, this plainely reproveth the Heretikes false doctrine, say- 
ing, that no man can fal from the faith that he once truely had. 
Teaching other wise then the doctrine received, is a special marke 
of Heretike. 

1 Timothy v. 8. 1633. — But if any man have not care of his 
owne and especially of his domestical, he hath denied the faith, and 
is worse than an infidel. 

1633, 1816. — Nor that by this or by any other deadly sinne 
(except incredulitie or doubtfulnes in beleefe) they lose their faith : 
but that their facts be not answerable to their faith and to Christian 
religion, which prescribeth al such duties. 

2 Timothy i. 13. — Have thou a forme of sound words, which thou 
hast heard of me in faith and in the love in Christ Jesus. 

1633. — Faith and love copied commonly together in this Apostle's 
writing. 

Hebrewes xi. 1. — And faith is the substance of things to be 
hoped for, the argument of things not appearing. 

1633, 1816. — By this word substance is meant, that faith is the 
ground of our hope. 

1633, 1816. — By this description of faith, and by al the com- 
mendation therof, through the whole chapter, you may wel perceive 
that the Apostle knew not the forged special faith of the Protestants, 
whereby every one of these new Sect Maisters and their followers 
beleeve their sinnes are remitted, and that themselves shal be saved, 
though their Sectes be cleane contrarie one to another. 

Hebrewes xi. 33. — who by faith overcame kingdoms, wrought jus- 
tice, obteined promises, stopped the mouths of Lions. 

1633, 1816. — Men are not just by beleefe only, as the Pro- 
testants afhrme, but by working justice. And we may note that 
in al this long commendation of faith in the Fathers and holy 
persons, their good workes are also specialy recounted ; as Rahab's 
harbouring the spies, Abraham's offering his sonne (which their 



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DOCTRINES OF TEE CHURCH OF ROME. 



workes S. James doth inculcate,) Noe's making the Arke, Gen. vi., 
Abel's better oblation then Cain's, Gen. iv., and so forth. There- 
fore S. Clement Alexandrinns saith, that the said persons and others 
were just by faith and obedience, by faith and hospitality, by faith 
and patience, by faith and humility. 

The Apostles purpose then is nothing els, but to prove to the 
Hebrewes (who made so great account of their Patriarches and fore- 
fathers and their famous actes) that al these glorious personages and 
their workes were commendable and acceptable only through the 
faith they had of Christ, without which faith none of al their lives 
and workes should have profitted them any whit : the Gentils doing 
many noble actes (as Heretikes may also doe) which are of no esti- 
mation before God, because they lacke faith. And that is the scope 
of S. Paules Epistle to the Romanes, and of al other passages where 
he commendeth faith ; further proving specially in this epistle to the 
Hebrewes, that al their sacrifices were nothing els but figures and 
attestations of the Christian faith in Christ and his death. Al 
which high resolution and conclusion against the Jewes and Gentils, 
that the Christian faith is the true faith and religion, the Heretikes 
of our time ignorantly and brutishly abuse against Christian workes, 
Sacrifice and Sacraments, which the Apostle meant specially to 
commend and establish by his high commendation of the faith in 
Christ. 

Argument on 2nd of James, 1633, 1816, — 

Against acception of persons. From al and every sinne we must 
absteine, having in al our words and deeds, the judgement before 
our eyes : wherin workes of mercie shal be required of us and only 
faith shal not availe us. And that the Catholike by his workes 
sheweth that he hath faith : whereas the Heretike hath no more 
faith then the Divel, talke he of faith never so much, and of jus- 
tification thereby only, by the example of Abraham. For Abraham 
indeed was justified by workes also and likewise Rahab. 

James ii. 20. — But wilt thou know, o vain man, that faith 
without workes is idle. 

1633. — He speaketh to al Heretikes that say, faith only without 
workes doth justifie, calling them vaine men, and comparing them 
to Pivels. 

1 John ii. 29. — If you know that he is just, know ye that every 
one also which doeth justice is borne of him. 

1633. — We see it Apostolical doctrine, that men may doe or 



FAITH. 



119 



worke justice, and that so doing they be just by their workes pro- 
ceeding of God's grace, and not by faith or imputation only. 

1 John iii. 23. 1633. — And this is his commandement, that we 
beleeve in the name of his Sonne Jesus Christ : and love one another, 
as he hath given commandement unto us. 

1633. — Lest any man should thinke by the words next before, 
only faith in Christ to be commanded or to please God, he addeth 
to faith, the commandement of charitie or love of our neighbour. 

Apocalypse xiv. 12. 1633. — Here is the patience of Saints, 
which keep the commandements of God and the faith of Jesus. 

1633. — Faith is not enough to salvation, without fulfilling of 
God's commandements. 



CHAPTER VIII. 



PRAYER. 

Tobias xii. 8. 1635. — Prayer is good with fasting and almes, 
rather then to lay up treasures of gold. 

1635. — Fasting and Almes are as two wings with which prayer 
flyeth unto heaven. 

Tobias xii. 12, p. 895. 1 635. — When thou didst pray with teares 
and didst burie the dead and left thy dinner, &c. I offered thy 
prayer to our Lord. 

1635. — how sweet (or excellent a thing is it) saith S. Augustine, 
when Angels, guardians of our life, offer our vowes (or resolution to 
flye vices and embrace virtues) before the sight of God's majesty ! 

Job xlii. 8. — Job shall pray for you. 

1635. — Neither had so manie sacrifices sufficed, as S. Chrisostom 
observeth, unles Job also had prayed for the offenders. Where we 
see that both Sacrifice, and the devotion of him that offereth it, have 
their effects : whereof commeth the distinction used in Schools, of 
Opus operatum, and Opus Operantis. As it is manifest likewise, 
that mediation of one man for another, did not derogate from God's 
benigne mercie in the law of nature, wherin these men lived. Nor 
now from Christes mediation, in the law of grace : 2 Cor. i. 11. 

Psalmn lxxvi. 2. — With my voice I have cried to our Lord : 
with my voice to God and he attended to me, &c. 

1635. — Having heretofore prayed, I have obtayned, Especially 
being in tribulation, and praying with hart and hands lifted up, as 
wel in the night as day : I was not frustrate of my prayer. I was 
sometimes in such anguish that nothing seemed comfortable, but I 
relied upon God so firmely, that my spirit came into an extasie or 
trance. 

Psalmn ci. 2. — Lord heare my prayer and let my crie come to 
thee. 

1635. — Everie petition is a prayer, and that which proceedeth 
from more fervent affection, is called a crie, though it burst not out 
into clamour, not perhaps into anie voice at al. For God said to 



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121 



Moyses praying in raeere silence, but with vehemencie of spirit, 
Why criest thou to me ? 

Psalmn cxviii. 62. Eeth. — At midnight I rose to confesse to thee, 
for the judgements of thy justification. 

1635. — That this is not understood only mistically in time of afflic- 
tion, but also literally and prophetically, that some special servants 
of God should observe a Godlie profession of praying at midnight, 
the word (I rose) maketh it probable ; Saint Paul and Silas either 
of a holie custome, or at least upon special occasion, (and such 
occasions were to them and others frequent,) prayed and praised God 
at midnight. And now in the Church of Christ some religious men 
pray and praise God continually at midnight, besides other houres, 
mentioned more distinctly. 

Psalm cxviii. 164. Sin. Douay, 1635. — Seven times in the day 
I have sayd prayse to thee, for the judgements of thy justice. 

1635. — Everie day the just praise God often, signified by thy 
number of seven. From hence also the Church of Christ tooke 
example to institute the Seven Canonical Houres, which is the 
ordinarie Ecclesiastical Office, consisting, as S. Isodorus and manie 
other Fathers testifie, of Hymnes, Psalmes, Canticles, Antiphones, 
Lessons, Ptesponsories, and other Prayers and Praises, distributed 
into distinct times, beginning in the night, whereof that part is 
called the Nocturne, (one or three according to the diversitie of the 
Office,) and perteineth to one or more of the foure vigils, into which 
Souldiers divide the whole night. Whereto also the Laudes are 
added. The Prime in the morning. Afterwards, The Third Houre, 
Sixt, Ninth, and in the evening, Evensong, and Compline. 

Against which most ancient and religious Constitution, especially 
against the part called Vigils, or Nocturnes, certain e Heretikes 
repined, and calumniated the Churches custome, as superfluous and 
unfruitful to spiritual worke, violating of God's ordinance, who made 
the night for rest, and the day for labour. For which cause they 
were called Nictazontes, Somnicalosi, Drowsy Heretikes. As the 
same S. Isodorus testifieth. S. Jerom noteth the same heresie in 
Vigilantius calling him Dormitantius, because he reprehended holie 
Vigils, as if it were better to sleepe, then wake in time of Divine 
service. Wicliff also raised up the same heresie, as witnesseth 
Thomas Waldensis. Lastly, Luther and al his brood. But the 
holie observation of Canonical Houres is proved by manie ancient 
Fathers to be altogether agreable to the holie Scriptures both of the 



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DOCTRINES OF THE CHURCH OF ROME. 



old and new Testament : So S. Beda, S. Gregorie the Great, and 
S. Augustine, exhorting the people to rise early to the Vigils, (or 
Nocturnes) and in aniewise to come to the Third houre, Sixt, and 
Ninth. Let none (saith he) withdrawe himself from the holie 
worke, but whom either sicknes or publicke utilitie, or perhaps some 
great necessitie holdeth backe. S. Jerom maketh expresse mention 
of the Third houre, Sixt, Ninth, Morning and Evening: also of 
Midnight, adding that no Religious is ignorant that sometimes they 
must rise to Divine Service, twise, yea thrise in the night. S. Basil 
sheweth this ordinance to be agreable to the holie Scriptures, and 
namely to this place of the Psalmist. S. Cyprian affirmeth that 
besides the three houres in which Daniel and his felowes prayed, 
the Church of Christ hath added more. And as manie suppose 
S. Clement sheweth the sette Houres of prayers and the reasons 
thereof : Make your prayers Early in the morning, at The Third 
houre, Sixt, Ninth, Evening, and at the time of Cocke crowing. 
Early giving thankes, because our Lord hath illuminated us, the 
night being passed, and the day comming in ; the Third, because 
that houre our Lord received Pilat's sentence ; the Sixt houre, because 
then he was Crucified ; the Ninth, because al things were moved, 
when our Lord was crucified, abhorring the audacitie of the wicked, 
and not bearing the ignominie of our Lord ; at Evening, giving 
thankes, for that God hath given us the night for rest of dayes 
Labours : at the Cocke crowing, because at that time the comming 
of the day is denounced, to exercise the workes of light. Thus 
S. Clement. Touching the distinct and sette times of publike prayer, 
the continual practise by tradition teacheth, that Mattins with 
Lauds were said in the night, about the first Cocke crowing. Prime 
early in the morning. The other partes in the day time. At 
Evening Evensong, and last of al Compline. And touching the 
place. If for the infidels (saith the same holie Father) there be not 
accesse to the Church, the Bishop must gather the Assemblie at 
home, that the godlie may not enter into the Church of the wicked : 
for the place doth not sanctifie man, but man the place. Wherefore 
if the wicked occupie the place, that place is to be shunned, because 
it is prophaned by them : for as Priests doe sanctifie holie things, 
soe the wicked doe contaminate them. If neither at home, nor in 
the Church, Assemblies can be celebrated, let everie one by himself 
sing, read, pray, or two or three be gathered together. For where 
two or three are gathered in my name, (saith Christ) there am I in 



PRAYER. 



123 



the middes of them. Let not the godlie pray with an heretike, no 
not at home. For what societie is there of light with darknes ? 

Psalm cxx. 1. Douay, 1635. — I have lifted up mine eies unto 
the mountaines from whence help shal come to me. 

1635. — Al helpe commeth from heaven, that is from God, who of 
his divine ordinance especially heareth prayers made in holie places. 

Psalm cxxii. 2. Douay, 1635. — Behold as the eies of servants 
are on the hands of their Masters : As the eies of the handmaid on 
the hands of her mistresse : so are our eies to our Lord God, until he 
have mercie on us. 

1635. — Servants expecting necessaries at their Masters' hands are 
commonly very attentive to receive that which they hope for : so 
must the faithful praying God, be very attentive, and not distracted 
in their prayers. Another example of handmaids, who generally are 
more diligent than men. 

Psalm cxxix. 1. Douay, 1635. — From the depths I have cried 
unto thee, Lord : Lord heare my voice. 

1635. — This prayer agreeth to al true penitents, crying to God for 
helpe, being either in depth of sorow for sinne, and so it is one of the 
Penetential Psalmes ; or the depth of fervent desire to ascend 
towards perfection in vertue, and from this vaile of miserie into 
heaven, and so it is a Grdual Psalme ; or in the depth of temporal 
paines, and so it is a special prayer for soules in Purgatorie, offered 
by the Church in their behalfe. 

Psalm cxxxvii. 1, 2. Douay, 1635. — I will confesse to thee, 
Lord, in my whole hart : because thou hast heard the words of 
my mouth. In the sight of Angels I wil sing to thee : I wil adore 
toward thy holie temple and wil confesse to thy name. 

1635. — I wil render thankes and praise. God ever heareth the 
prayer that is rightly made, for which the suppliant is therefore to 
give thankes. Angels are present where the faithful pray, observe our 
prayers, and offer them to God, if they be sincere, as the prayers of 
Tobias and Cornelius. When there was not accesse to the Temple, 
yet the Jewes praying in captivitie, turned themselves toward the 
Temple. 

Psalm cxlii. 1. Douay, 1635. — Lord heare my prayer : with 
thine eares receive my petition in thy truth : heare me in thy justice. 

1635. — God having so promised is bound by his truth and his 
justice, to heare penitents praying for remission of sinnes. 

Psalm cxlii. 6. Douay. — I have stretched forth my hands to 
thee : my soul is as earth without water unto thee. 



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DOCTRINES OF THE CHURCH OF ROME. 



1635. — Stretching forth hands a ccremonie in prayer, whereby 
the suppliant is made more attentive, and also indureth some paine 
for part of satisfaction. Man's mind without God's illumination is 
drie and barren. 

Psalm cxlii. 10. Douay, 1635. — Teach me to doe thy wil, 
because thou art my God. Thy good spirite wil conduct me into 
the right way. 

1635. — The penitent thus humbling himselfe and praying, may 
assuredly trust that God doth remitte his sinnes by the holie Sacra- 
ments, and justifieth him, protecteth him, and wil bring him out of 
al dangers of spiritual or temporal enemies. 

Ecclesiasticus xxxix. 1. Douay, 1635. — The wise men wil search 
out the wisdom of al the ancients, and wil be occupied in the 
prophets. 

1635. — Besides an active life commended in the former Chapter, 
it is necessarie that vertuous men use also meditation and contem- 
plation. Unto which foure dispositions are requisite, described in 
this Chapter. 

1st. True knowledge of holie Mysteries : without the which 
meditation wil be erronious. 

2nd. Puritie of Soule free from grievous sinnes, and endowed with 
vertues. 

3rd. Humilitie is especially required in contemplative persons. 
4th. Hope of eternal reward comforteth and encourageth the 
servants of God. 

Ezechiel xxii. 30. Douay, 1635. — And I sought of them a man 
that might enterpose, hedge, and stand opposite agaynst me for the 
land, that I might not destroy it : and I found not. 

1635. — A mervelous force of just men's prayers, by which God 
suffereth himselfe to be overcome. And it is most grateful to God 
when some doe so oppose themselves to entreat mercie for sinners, 
that they may repent. 

1 Machabees iii. 44. Douay, 1635. — And an assemblie was 
gathered, that they should be readie unto battel : and that they 
should pray and desire mercie and miserations. 

1635. — Praying, fasting and other workes of penance are the best 
armour in holie warres for religion. 

Matthew vi. 7. Douay, 1633. — And when you are praying, 
speake not much, as the Heathen. For they thinke that in their 
much speaking they may be heard. 

1633, 1816. — Long prayer is not forbid, for Christ himself spent 



PRAYER. 



125 



whole nights in prayer, and he sayth, we must pray alwaies ; and the 
Apostle exhorteth to pray without intermission ; and the holy Church 
from the beginning hath had her Canonical houres of prayer : but 
idle and voluntary babling, either of the Heathens to their gods, or 
of Heretikes, that by long Rhetorical prayers thinke to persuade 
God : whereas the Collects of the Church are most breefe and most 
effectual. 

Matthew vi. 13. Douay, 1633. — And lead us not into tentation. 
But deliver us from evil. Amen. 

1633, 1816. — St. Cyprian readeth, Suffer us not to be led, as 
S. Augustine noteth, and so the holy Church understandeth it, 
because God (as S. James sayth) tempteth no man : though for our 
sinnes, or for our probation and crowne, he permit us to be tempted. 
Beware then of Beza's exposition on this place, who (according to 
the Calvinists' opinion) saith that God leadeth them into tentation, 
into whom himself bringeth in Satan for to fil their harts ; so making 
God the author of sinne. 

Matthew xv. 8. Douay, 1635. — This people honoreth me with 
their lips ; but their hart is farre from me. 

1 633, 1 81 6. — This is to be understood properly of such as have ever 
God in their mouth, the Word of our Lord, the Scriptures, the Ghos- 
pel, but in their hart and al their life be indeed Godles. It may be 
applied also to such as say their prayers without attention or elevation 
of mind to God, whether he understand the prayers or no, that saith 
them. For many a poore Christian man that understandeth not the 
wordes he speaktth, hath his hart neerer Heaven, more fervor and 
devotion, more edification to himself, more profit in spirit (as the 
Apostle speaketh) and lesse distractions, then not only al Heretikes 
which have no true feeling of such things, but then many learned 
Catholikes. And therefore it is not to be understood of praying 
in unknown tongues, as Heretikes sometime expound it, farre wide 
from the circumstance of the place and Christes intention, speaking 
of the hypocritical J ewes. 

Matthew xvii. 21. Douay, 1633. — But this kind is not cast out 
but by prayer and fasting. 

1633, 1816. — The force of fasting and praying ; whereby also we 
may see that the holy Church in Exorcismes doth according to the 
Scriptures, when she useth beside the name of Jesus, many prayers, 
and much fasting, to drive out Divels, because these also are here 
required besides faith. 



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DOCTRINES OF THE CHURCH OF ROME. 



Matthew xxi. 9. Douay, 1633. — And the multitudes that went 
before and that folowed, cried, saying Hosanna to the Sonne of 
David : Blessed is he that commeth in the name of our Lord ! 
Hosanna in the Highest. 

1633, 1816. — These very wordes of joyful crie and triumphant 
voice of gratulation to our Saviour, holy Church useth alwaies in 
the preface of the Masse, as it were the voice of the Priest and al 
the People (who then specially are attent and devout) immediately 
before the Consecration and Elevation, as it were expecting and re- 
joicing at his comming. 

Matthew xxi. 16. Douay, 1633. — and said to him: Hearest 
thou what these say ? And Jesus said to them : Very wel, have 
you never read : That out of the mouth of infants and sucklings 
thou hast perfited praise. 

1633, 1816. — Yong children's prayers proceeding from the in- 
stinct of God's spirit, be acceptable : and so the voices of the like, 
or of other simple folke, now in the Church, though themselves 
understand not particularly what they say, be marvelous grateful to 
Christ. 

Matthew xxi. 22. Douay, 1633. — And al things whatsoever you 
shal aske in prayer beleeving, you shal receave. 

1633, 1816. — In respect of our own unworthinesse, and of the 
things not alwaies expedient for us, we may wel doubt when we 
pray, whether we shal obtaine or no : but on God's part we must 
beleeve, that is, we must have no diffidence or mistrust either of his 
power or of his wil, if we be worthie, and the thing expedient. And 
therefore S. Marke hath thus : Have ye faith of God ? 

Matthew xxiii. 14. — Woe to you Scribes and Pharisees, Hypo- 
crites : because you devoure widowes houses, praying long prayers. 
For this you shal receave the greater judgement. 

1633, 1816. — They are not reprehended here for the things them- 
selves, which for the most part are good, as, long prayer, making 
Proselytes, garnishing the Prophets sepulcheres, &c, but for their 
wicked purpose, and intention, as before is said of fasting, prayers, 
almes : Matt. vi. 

Matthew, xxvi. 41. Douay, 1633. — Watch ye, and pray that ye 
enter not into tentation. The spirit in deed is prompt, but the 
flesh weak. 

1633, 1816. — Hereof came Vigils and Nocturnes, that is, watch- 
ing and praying in the night, commonly used in the Primitive 



PRAYER. 



127 



Church of al Christians, as is plaine by S. Cyprian and S. Hierom, 
but afterward and until this day, specially of Religious Persons. 

Marke i. 35. — And rising very early, and going forth he went into 
a desert place and there he prayed. 

1633, 1816. — Christ used very often to retire into solitary places, 
no doubt for our example to teach us that such places are best for 
prayer and contemplation, and that we should often retire ourselves 
from worldly matters to solitary meditation of heavenly things. 

Marke ii. 5. Douay, 1633. — And when Jesus had seene their 
faith he saith to the sick of the palsey : Sonne thy sinnes are for- 
given thee. 

1633, 1816. — Our Lord is moved to be merciful to sinners by 
other men's faith and desires and not only by the parties owne 
meanes alway. 

Marke ix. 29. Douay, 1633. — And he said unto them: This 
kind can goe out by nothing but by prayer and fasting. 

1633. — Note the great force of prayer and fasting. 

Luke xviii. 1. Douay, 1633. — And he spake also a parable to 
them that it behoveth alwaies to pray, and not to be weary. 

1 633, 1816. — We should pray alwaies by faith, hope and charitie, 
and by working the things that be acceptable to God : though special 
times of vocal praiers in the Canonical houres be assigned for the 
sturring of us up to God through external signes of devotion. 

John xvi. 23. Douay, 1633. — And in that day me you shal not 
aske any thing : Amen. Amen. I say to you, if you aske the 
Father any thing in my name he wil give it you. 

1633. — Upon this the Church concludeth al her praiers Per 
Christum Dominum nostrum even those also that are made to 
Saints. 

Acts iii. 1. Douay, 1633. — And Peter and John went up into 
the Temple, at the ninth houre of praier. 

1633, 1816. — This maketh for distinction of Canonical houres, 
and diversitie of appointed times to pray in. 

Acts x. 9. Douay, 1633. — And the next day whiles they were 
going on their journey, and drawing nigh to the citie, Peter went 
up into the higher partes, to pray about the sixt houre. 

1633, 1816. — The houre is specified, for that there were certaine 
appointed times of prayer used in the Law which devout persons, 
according to the publike service in the Temple, observed also pri- 
vately : and which the Apostles and holy Church afterwards both 



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DOCTRINES OF THE CHURCH OF ROME. 



kept and increased. Whereof thus writeth S. Cyprian very notably. 
In celebrating their praiers, we find that the three children with 
Daniel, observed the third, sixt, and ninth houre, as in Sacrament 
(or mysterie) of the holy Trinitie, &c. And a litle after, which 
spaces of houres the worshippers of God spiritually (or mystically) 
determining long since observed set times to pray : and afterward the 
thing became manifest, that it was for Sacrament (or mysterie) that 
the just so praied. For at the third houre the Holy Ghost descended 
upon the Apostles, fulfilling the grace of our Lord's promise, and at 
the sixt houre Peter going up to the higher roome of the house, was 
both by voice and signe from God instructed, that al Nations should 
be admitted to the grace of salvation, whereas of cleansing the Gen- 
tils he doubted before, and our Lord being crucified at the sixt 
houre, at the ninth washed away our sinnes with his bloud. But to 
us (Dearly beloved) beside the seasons observed of old, both the 
times and sacraments of praying be increased, for we must pray in 
the morning early, that the Resurrection of our Lord may be cele- 
brated by morning praier : as of old the Holy Ghost designed in the 
Psalme, saying, In the morning early wil I stand up to thee, early 
in the morning wilt thou heare my voice. Toward the evening 
also when the sunne departeth and the day endeth we must of 
necessitie pray againe. 

S. Hierom also writing of Daniel's praying three times in a day, 
saith : There are three times wherein we must bow our knees to 
God ; The third, the sixt, and the ninth houre the Ecclesiastical 
tradition doth wel understand. Moreover at the third houre the 
Holy Ghost descended upon the Apostles, at the sixt Peter went up 
into a higher chamber to pray ; at the ninth Peter and John went 
to the Temple. Again writing to Eustochium, a virgin and Nonne, 
Though the Apostle bid us pray alwaies, and to holy persons their 
very sleepe is praier ; yet we must have distinct houres of praier, 
that if perhaps we be otherwise occupied, the very time may admo- 
nish us of our office or duty. The third, sixt, ninth houre, morning 
early and the evening, no man can be ignorant of. And to Deme- 
trias that in the Psalmes and praier she must keepe alwaies the 
third, sixt, ninth houre, evening, midnight, and morning. And 
he telleth how Paula the Holy abbesse, with her religious Nonnes, 
sang the Psalter in order, in the morning, at the third, sixt, 
ninth houre, evening, midnight : by midnight meaning the time of 
Mattins (therefore called Nocturnes agreably to S. Cyprian) ; and by 



PRAYER. 



129 



the morning the first houre called Prime : al correspondent to the 
times and houres of Christ's Passion, as in S. Matthew is noted, 
chap. xxvi. and xxvii. By al which we see, how agreeable the use 
of the Churches service is even at this time to the Scriptures and 
primitive Church : and how wicked the Puritan Calvinists be, that 
count al such order and set seasons of praier, superstition : and 
lastly, how insufficient and unlike the new pretended Church service 
of England is to the primitive use, which hath no such houres of 
night or day, saving a litle imitation of the old Mattins and Even- 
song, and that in Schisme and Heresie, and therefore not only un- 
profitable, but also damnable. 

Acts ix. 39. Douay, 1633. — And Peter rising up came with 
them. And when he was come, they brought him into the upper 
chamber : and al the widowes stood about him weeping, and shew- 
ing him the coates and garments which Dorcas made them. 

1 633, 1816. — Behold good workes and almes deeds, and the force 
thereof reaching even to the next life. 

The praiers of our Almes folke and beadsmen may doe us great 
good even after our departure. For if they procured her temporal 
life, much more may they help us to God's mercie and to release of 
punishment in Purgatorie. 

Acts xii. 5. 1635. — And Peter indeed was kept in prison. But 
praier was made of the Church without intermission unto God for 
him. 

1633, 1816. — The Church praied incessantly for her cheefe Pas- 
tour, and was heard of God : and al Christian people are warned 
thereby to pray for their Bishopes and Pastours in prison. 

Acts xii. 1 7. 1633. — And beckning with his hand to them, that 
they should hold their peace, he told how our Lord had brought him 
out of prison, and he said ; Tel these things to James and to the 
Brethren. And going forth he went into another place. 

1633, 1816. — He willeth them to shew this to S. James, Bishop 
of Hierusalem, and to the Christians, that they might see the effect 
of their praiers for him, and give God thankes. For S. James no 
doubt published common praier for S. Peter. 

Acts xii. 12. 1 633. — And considering, he came to the house of 
Marie the mother of John, who was surnamed Marke, where many 
were gathered and praying. 

1633, 1816. — It is much for the praise of these good Christians 
that the assemblie to God's service and praier was kept in their 

K 



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houses in the time of persecution, and that the Apostle came thither 
straight out of prison, as his first refuge ; as now Christian people doe, 
much to their commendation, in places where Heresie doth reigne. 

Romanes i. 9. Douay, 1633. — For God is my witnes, whom I 
serve in my spirit in the Ghospel of his Sonne, that without inter- 
mission I make a memorie of you. 

1633, 1816. — He praieth without intermission that omitteth no 
day certaine times of praier. 

Romanes viii. 26. Douay, 1633. — And in like manner also the 
Spirit helpeth our infirmitie. For, what we should pray as we 
ought, we know not : but the Spirit himself requesteth for us with 
gronings unspeakable. 

1633, 1816. — Arius and Macedonius, old Heretikes, had their 
places to contend upon against the Churches sense, as our new 
Maisters now have. They abused this text to prove the Holy Ghost 
not to be God, because he needed not to pray or aske, but he might 
command if he were God. Therefore S. Augustin expoundeth it 
thus: The Spirit prayeth, that is, causeth and teacheth us to 
pray, and what to pray, or aske. 

Romanes xv. 30. Douay, 1633. — I beseech you therfore 
Brethren by our Lord Jesus Christ, and by the charitie of the Holy 
Ghost, that you help me in your praiers for me to God. 

1633, 1816. — In that the Apostle desired to be praied for, we 
may be moved to seeke the same as a great benefit. 

1 Corinthians xi. Argument. Douay, 1633. — He commendeth 
them for keeping his traditions generally ; and in particular for this, 
that a man praied and prophecied bare-headed, a woman veiled, he 
bringeth many reasons. 

1 Corinthians xi. 5. Douay, 1633. — But every woman praying 
or prophecying with her head not covered, dishonesteth her head, for 
it is al one as if she were made bald. 

1633, 1816. — What guifts of God soever women have, though 
supernatural, as some had in the primitive Church, yet they may 
not forget their womanly shamefastnes, but shew themselves sub- 
ject and modest, and cover their heads with a veile. 

1 Corinthians xiv. 14. Douay, 1633. — For if I pray with the 
tongue, my spirit praieth, but my understanding is without fruit. 

1633, 1816. — Also when a man praieth in a strange tongue which 
himself understandeth not, it is not so fruitful for instruction to him, 
as if he knew particularly what he praied. Never theles the Apostle for- 



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131 



biddeth not such praying neither, confessing that his spirit, hart, and 
affection praieth wel towards God, though his mind and understanding 
be not profited to instruction, as otherwise it might have been if he 
understood the words. Neither yet doth he appoint such a one to 
get his strange praier translated into his vulgar tongue, to obteine 
thereby the foresaid instruction. 

2 Corinthians i. 11. Douay, 1635. — You helping withal in 
praier for us, that by many men's persons, thankes for that guift 
which is in us, may be given by many in our behalfe. 

1633, 1816. — S. Paul knew that the help of other men's praiers 
was nothing derogatorie to the office of Christes mediation or inter- 
cession for him, nor to the hope that he had in God: and therfore 
he craveth the Corinthians aid herein as a support and succour for 
himself in the sight of God. With what reason or Scripture then 
can the Protestants say, that the praiers of Saints be injurious to 
Christ, or not to stand with the confidence we have in him ? As 
though it were more dishonour to God that we should use the aid of 
Saintes in heaven then of sinners in earth : or that the intercession 
of these our fellowes beneath, were more available then the praiers 
of those that be in the glorious sight of God above. 

He meaneth, that as the praiers of many joyned together for him, 
shal be rather heard, then of any alone : so their common thankes- 
giving to God for granting their request, shal be more acceptable and 
glorious to God, then any one man's thankes alone. Which thing 
doth much commend the holy Churches publike praiers, processions, 
stations and pilgrimages, where so many meet and uniformly joyne 
their praiers and lauds together unto God. 

Colossians iv. 3. Douay, 1633. — praying withal for us also, that 
God may open unto us the doore of speach to speake the mysterie of 
Christ (for the which also I am bound.) 

1633, 1816. — S. Paul ever much desireth the praiers of the faith- 
ful, whereby we learne the great efficacie of them. 

1 Thessalonians v. 17. — Douay, 1633. — Pray without intermission. 

1633. — To desire eternal life of him that only can give it, is to 
pray without intermission : but because that desire is often by 
worldly cares cooled, certaine houres and times of vocal prayer were 
appointed. 

1 Timothy ii. 1. Douay, 1633. — I desire therefore first of al 
things that obsecrations, praiers, postulations, thankesgivings be 
made for al men. 

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DOCTRINES OF THE CHURCH OF ROME. 



1633, 1816.— This order of the Apostle S. Augustin findeth to 
be fulfilled specially in the holy celebration of the Mas3e, which hath 
al these kinds, expressed here in some divers words pertaining to foure 
sorts of praiers. The difference whereof he exactly seeketh out of 
the proper signification and difference of the Greek words. And he 
teacheth us that the first kind of prayers which here be called obse- 
crations, are those that the Priest saith before the consecration : 
that the second called Praiers, be al those which are said in and 
after the Consecration, and about the Receiving, including specially 
the Pater noster wherewith the whole Church (saith he) in a manner 
endeth that part, as S. Hierom also affirmeth, that Christ taught 
his Apostles to use the Pater noster in the Masse Sic docurt, fee. 
So taught he his Apostles, that daily in the sacrifice of his body 
the faithful should be bold to say ; Pater noster, &c. ; where he 
alludeth to the very words now used in the preface to the said Pater 
noster in the said sacrifice, audemus dicere, Pater noster. The 
Third sort called here in the text, Postulations, be those which are 
used after the Communion, as it were for dismissing of the people with 
benediction, that is, with the Bishops or Priests blessing. Finally 
the last kind, which is Thankesgivings, concludeth al, when the 
Priest and people give thank es to God for so great a mysterie then 
offered and received. Thus the said holy father handleth this text. 

S. Epiphanius also insinuateth these words of the Apostle to 
pertaine to the Liturgie or Masse, when he thus writeth to John, 
Bishop of Hierusalem. When we accomplish our praiers after 
the rite of the holy Mysteries, we pray both for al others, and 
for thee also. And most of the other Fathers expound the foresaid 
words, of publike praiers made by the Priest, which are said in al 
Liturgies or Masses, both Greek or Latin, for the good estate of al 
that be in high dignitie, as Kings and others. 

So exactly doth the practise of the Church agree with the precepts 
of the Apostle and the Scriptures, and so profoundly doe the holy 
Fathers seeke out the proper sense of the Scriptures, which our Pro- 
testants doe so prophanely, popularly, and lightly skim over, that 
they can neither see nor endure the truth. 

James i. 6. Douay, 1633. — But let him aske in faith nothing 
doubting. For he that doubteth, is like to a wave of the sea, which 
is moved and caried about by the wind. 

1633, 1816. — The Protestants would prove by this, that no man 
ought to pray without assurance that he shal obtaine that which he 



PRAYER. 



133 



asketh. Where the Apostle meaneth nothing els, but that the asker 
of lawful things may not either mistrust God's power and liability, or 
be in diffidence and dispaire of his mercie : but that our doubt be 
only in our owne unworthinesse or undue asking. 

James v. -20. Douay, 1635. — He must know that he which 
maketh a sinner to be converted from the errour of his way, shal 
save his soule from death, and covereth a multitude of sinnes. 

1633, 1816. — He that hath the zeale of converting sinners, pro- 
cureth thereby mercie and remission to himselfe, which is a singular 
grace. 

We see it derogateth not from God, to attribute our salvation to 
any man or Angel in heaven or earth, as to the workers thereof 
under God, by their praiers, preaching, correction, counsel, or other- 
wise. Yet the Heretikes are so foolish and captious in this kind, 
that they cannot heare patiently, that our B. Lady or others should 
be counted meanes or workers of our salvation. 

1 John v. 16. Douay, 1633. — He that knoweth his brother to 
sinne a sinne not to death, let him aske, and life shal be given him, 
sinning not to death. There is a sinne to death : for that I say not 
that any man aske. 

1633, 1816. — A sinne to death is another thing then a mortal 
sinne. For it is that mortal sinne only, whereof a man is never 
penitent before his death, or in which he continueth til death, and 
dieth in it. / affirme, saith S. Augustin, that a sinne to death is 
to leave faith working by charitie even til death. So likewise in 
the words before, a sinne not to death, is not that which we cal a 
venial sinne, but any that a man committeth and continueth not 
therin til death. 

If the sinne to death whereof he speaketh, be the sinne wherein a 
man dieth without repentance, according to S. Augustine's wordes 
before rehearsed : then the praier which he speaketh of, must needs 
be praier for the dead. Because he speaketh of praying, or not 
praying, for them that died in deadly sinne, exhorting us to pray, 
and encouraging us to doe it with confidence to be heard, if we pray 
for them that departed this life not in deadly sinne : and contrariwise 
in a manner dissuading and discouraging us from praying for such 
as continued in wickednes even til their lives end. And S. Augustin 
setteth downe the Churches practise agreable to the Apostle's mean- 
ing, If there be any (saith he) that persist til death in impenitencie 
of hart, doth the Church now pray for them, that is, for the soules 



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DOCTRINES OF THE CHURCH OF ROME. 



of them that so are departed ? So saith he. And this is the cause- 
that Concilium Bracharense forbiddeth to pray for such as die in 
desperation, or kil themselves ; and the reason why the Church 
forbeareth to pray for Heretikes that die in their Heresie, or main- 
taine heresie unto death and by their death. 

And that this place is most properly or only meant of praying for 
the departed, this convinceth, that neither the Church nor any man 
is dehorted here from praying for any sinner yet living, nor for the 
remission of any sinne in this life : al sinnes (of what sort soever) 
being pardonable, so long as the committers of them be in case and 
state to repent : as they be so long as they be in this world. And 
we see that the Church praieth, and is often heard, for Heretikes, 
Jewes, Turks, Apostataes, and what other infidels or il men soever, 
during their lives. And it is great blasphemie, that the Calvinistes 
utter upon this place : to wit, that Apostasie and certaine other 
sinnes of the reprobate, cannot be given at al in this life. Which 
they hold, only to avoid the sequele of praying for the dead upon 
these words of S. John. Besides that they must take upon them 
presumptuously, to know and discerne of God's secrets, who be repro- 
bate, and who be not, and according to that, pray for some and not 
for other some : al which is most wicked and absurd presumption. 

As for their allegation, that S. J eremie the Prophet was forbidden 
to pray for the Jewes, and warned that he should not be heard, 
Chap. vii. 11, 14, there is a great difference. First he had a revela- 
tion by the words of God, that they would continue in their wicked- 
nes, as we have not of any certaine person, whereof S. John here 
speaketh. Secondly, Jeremie was not forbidden to pray for the 
remission of their sinnes, nor had denial to be heard therein for any 
man's particular case, whereof the Apostle here speaketh : but he 
was told that they should not escape the temporal punishment and 
affliction which he had designed for them, and that he would not 
heare him therin. 



CHAPTER IX. 



PERFECTION. 

Genesis xvii. 1. 1635. — And after that he began to be nyntie 
and nine yeares old, our Lord appeared unto him, and said unto 
him : I am the God Almightie : W alke before me and be perfect. 

1635. — He is perfect in this life that sincerely and diligently 
tendeth towards perfection of the next life. And this God here 
commanded to Abraham : and Christ to al Christians. 

Psalm xiii. 1. Douay, 1635. — The fool hath said in his hart : 
There is no God. They are corrupt, and are become abominable in 
their studies : there is none that doeth good no not one. 

1635. — S. Paul by this place and the like (Isaye lix. 7,) confirmeth 
his doctrine (Romans iii.) that both the Jewes and the Gentils (mean- 
ing al mankind) were in that state, that none, no not one, without 
the grace of Christ, were just, nor could be justified, nor saved by 
the law of nature, nor of Moyses. Which proveth the necessitie of 
faith. But neither that only faith justifieth, nor that the justest 
are stil wicked, as Calvin and Beza falsly expound these Scriptures. 
For the Prophets and S. Paul speake in these places of men before 
they be justified, teaching that al mankind was once in sinne, and 
none could be justified but by Christ. Neverthelesse they teach also 
that men being justified must and may serve justice unto sanctifi- 
cation. And that their works are not then unprofitable. For being 
made free from sinne, (saith the Apostle to the Romans, chap, vi.) and 
become servants to God, you have your fruit unto sanctification, and 
the end is life everlasting. Which point of doctrine, how man is 
justified, S. Augustine excellently and briefly explicateth in these 
words : The just are justified freely by Christ his grace : they are 
not before purified by the law : they are not justified by their proper 
wil, but justified freely by Christ his grace. Not that it is done 
without our wil, but by the law our wil is shewed weake, that grace 
might cure the wil, and the wil being cured might fulfil the law, 
not being under the law, nor needing the law. 

Whereto we may here adde (and so save labour of repeating 



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DOCTRINES OF THE CHURCH OF ROME. 



this in other places,) another document of the same Doctour in the 
same booke that the just doe not live without some sinnes, and yet 
remaine in state of salvation : the wicked do sometimes certain e good 
workes, and stil remaine in state of damnation. For even, as (saith 
he) venial sinnes, without which this life is not led, doe not exclude 
the just from eternal life : so certaine good workes, without which 
the life of the very worst is hardly found, profite nothing the unjust 
man to eternal salvation, but in everlasting damnation, some shal 
have more and some lesse torment. 

Psalm xxix. 5. Douay, 1635. — Sing to our Lord ye his Saints : 
and confesse to the memorie of his holines. 

1635. — Ye that are just and holie praise God for it, from whom it 
commeth, and not from yourselves. 

Psalm cxviii. 1. Douay, 1635. — Blessed are the immaculate in 
the way : which walke in the law of our Lord. 

1635. — Whereas al without exception, desire to be happy and 
blessed : they are indeed happie (according to the perfectest happines 
of this life) that are immaculate : and they are immaculate, that 
walke in the law of God. Where the holie Psalmist presupposeth, 
that some can and doe keepe the law of God, and so are immaculate, 
and blessed in the way of this life. 

Psalm cxviii. 9. Douay, 1635. — Wherein doth a young man 
correct his way ? In keeping thy words. 

1635. — In this second Octonorie, as also in al the rest, the holie 
Ghost by the prophet's pen, teacheth the meanes how to come to 
perfection and 'happines. Here by way of interrogation, as it were, 
demanding how a yong man, that is everie man prone to worldly 
pleasure, and slow in God's service, shal begin to correct his course. 
Whereto the same holie Ghost answereth, that he must keep God's 
law, called here his words. For al the words which God uttereth 
are lawes to his servants. 

Psalm cxviii. 10. — With my whole hart I have sought after thee. 
Repel me not from thy commandments. 

1635. — The psalmist now speaketh in the person of perfect just 
men, or of the whole Church in general. Whose common spirit 
seeketh God entirely. 

Psalm cxviii. 165. Douay, 1635. — There is much peace to them 
that love thy law, and there is no scandal to them. 

1635. — Amongst other benefits, it is a special commoditie, that 
those which perfectly love God's law have alwayes peace in their 



PERFECTION. 



137 



owne conscience : and are never scandalized, that is, doe not fal nor 
commit sinne, by anie occasion whatsoever given them by others. 
For it is a generally assured doctrine, that the perfect are not scan- 
dalized, because they are constant in vertue, and not moved by anie 
example, persuasion, provocation, or other meanes to offend God : 
but only the weake and unperfect are moved and drawne to sinne 
by occasions given them, who otherwise would not have sinned. 
Neither is he excused that falleth by such occasions, because he 
ought to be constant. 

Ecclesiasticus xxvii. 5. Douay, 1635.— As in the shaking of 
a sieve the dust wil remaine : so the perplexitie of a man in his 
cogitation. 

] 635. — After that sinne is purged there remaine relikes in the 
soule, as dust in a sieve when the chaffe is cast out, til it be more 
purged or washed. 

Matthew xi. 30. Douay, 1633, 1816. — For my yoke is sweet, 
and my burden light. 

1633, 1816. — What is this light burden and sweet yoke, but 
his commandements, of which S. John saith, His commandements 
are not heavy ? Cleane contrary to the Adversaries that say, they 
are impossible to be kept. 

Romans iii. 10. Douay, 1633, 1816. — As it is written: That 
there is not any man just. 

1633, 1816. — These general speaches, that both Jew and Gentile 
be in sinne, and none at al just, are not to be taken, that none in 
neither sort were ever good : the Scriptures expressly saying that Job, 
Zacharie, Elisabeth, and such like, were just before God ; and it were 
blasphemie to say that these words alleaged out of the 13th psalme, 
were meant in Christ's mother, in S. John the Baptist, in the Apostles, 
&c. For this only is the sense : that neither by the law of nature, 
nor law of Moyses, could any man be just or avoid such sinnes as 
here be reckened, but by faith and the grace of God, by which there 
were a number in al Ages (specially among the Jewes) that were 
just and holy, whom these words touch not, being spoken only to 
the multitude of the wicked, which the prophet maketh as it were 
a several body conspiring against Christ, and persecuting the just 
and godly, of which il companie he saith, that none was just nor 
feared God. 

1843. — There is not any man just, viz., by virtue either of the law 
of nature or the law of Moses ; but only by faith and grace. 



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DOCTRINES OF THE CHURCH OF ROME. 



Philippians iii. 12. Douay, 1633, 1816.— Not that now I have 
received, or now am perfect : but I pursue, if I may comprehend, 
wherin I am also comprehended of Christ Jesus. 

1633, 1816. — No man in this life can attaine the absolute per- 
fectnes either of justice or of that knowledge which shal be in heaven ; 
but yet there is also another perfectnes, such as according to this state 
a man may reach unto, which in respect of the perfection in glorie, is 
smal, but in respect of other lesse degrees of man's justice and know- 
ledge in this life, may be called perfectnes. And in this sense the 
Apostle in the next sentence calleth himself and others perfect, 
though in respect of the absolute perfectnes in Heaven, he saith 
here, he is not yet perfect nor hath yet attained thereunto. 

Hebrews xiii. 21. Douay, 1633. — Fit you in al goodnes, that 
you may doe his wil, doing in you that which may please before 
him by Jesus Christ : to whom is glorie for ever and ever. Amen. 

1633. — That is, make you perfect and absolute in al goodnes. 



CHAPTER X. 



JUSTIFICATION BY FAITH. 

Psalme xiii. 1. Douay, 1635. — The foole hath said in his hart : 
There is no God. They are corrupt, and are become abominable in 
their studies : there is not that doth good no not one. 

1635. — S. Paul by this place and the like confirmeth his doctrine 
that both the Jewes and the Gentils (meaning al mankind) were in 
that state that none, no not one without the grace of Christ, were 
just, nor could be justified, nor saved by the law of Nature, nor of 
Moyses. Which proveth the necessitie of faith. But neither that 
only faith justifieth, nor that the justest are stil wicked, as Calvin 
and Beza falsly expound these Scriptures. For the Prophets and 
S. Paul speake in these places of men before they be justified, 
teaching that al mankind was once in sinne, and none could be 
justified but by Christ. Neverthelesse they teach also that men 
being justified they must and may serve justice unto sanctification. 
And that their works are not then unprofitable. For being made 
free from sinne (saith the same Apostle to the Romans, chap, vi.,) 
and become servants to God, you have your fruit unto sanctification, 
and the end life everlasting. Which point of doctrine, how man 
is justified (S. Augustin excellently and briefely explicateth) in 
these words. The J ust are justified freely by Christ his grace : 
they are not before purified by the law ; they are not justified 
by their proper wil, but justified freely by Christ his grace. 
Not that it is done without our wil, but by the law our wil is 
shewed weake, that grace might cure the wil, and the wil being 
cured might fulfil the law, not being under law, nor needing the 
law. 

Wherto we may here adde (and so save labour of repeating this 
in other places) another document of the same Doctour, that the 
Just doe not live without some sinnes, and yet remaine in state of 
Salvation : the wicked doe sometimes certaine good workes, and stil 
remaine in state of damnation. For even as (saith he) venial 



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DOCTRINES OF THE CHURCH OF ROME. 



sinnes, without which this life is not led, doe not exclude the just 
from eternal life : so certaine good works, without which the life of 
the very worst is hardly found, profite nothing the unjust man to 
eternal salvation, but in everlasting damnation, some shal have 
more and some lesse torment. 

Psalme lxxxiv. 9. Douay, 1635. — I wil heare what our Lord 
God wil speake in me, because he wil speake peace upon his people : 
And upon his saints ; and upon them that are converted to the 
hart. 

1635. — Not al men are justified, and saved, but those that are 
hartily and sincerely converted. 

Psalme cxviii. 137. Douay, 1635. — Thou art just o Lord, and 
thy judgment is right. 

1635. — God being essentially just of him selfe, maketh men just 
according to right judgment, by giving them grace of mercie, wher- 
with they co-operating are just by justice in deed inherent in their 
soules, not by imputation only ; for it were not right judgment to 
impute, or account man just, who is not so indeed. 

Ecclesiasticus xlvi. 13. Douay, 1635. — And al the Judges by 
their name, whose hart was not corrupted : which were not turned 
away from our Lord. 

1635. — Though some of the Judges were sometimes great sinners, 
yet they were finally just, and for their good actes much renowned. 

Jeremias vii. 22. 1635. — Because I spake not with your fathers, 
and I commanded them not in the day that I brought them out of 
the land of iEgypt, touching the word of holocausts and victims. 

1635. — God gave his perfect law comprised in ten commandments 
which alone being kept wil suffice : and afterwards added ceremonial 
precepts, to exercise the people in external sacrifices of beasts and 
other corporal things to be offered to himself, as wel to keep them 
from idolatrie, as to leade them therby to internal vertues, and to 
signifie Mysteries of the new testament. 

1816, 1843. — Such sacrifices as the Jews at this time offered, 
without obedience ; which was the thing principally commanded ; 
so that in comparison with it, the offering of the holocausts and 
sacrifices was of small account. 

Jeremias xxxi. 18. Douay, 1635. — Hearing I heard Ephraim 
going into transmigration. Thou hast chastised me, and I am 
taught, as a yong bullocke not tamed. Convert me and I shal be 
converted : because thou art the Lord my God. 



JUSTIFICATION BY FAITH. 



141 



1635. — God's grace is the principal cause of justification. 

Matthew ix. 28. Douay, 1633. — And when he was come to the 
house, the blind came to him. And Jesus saith to them : Do you 
beleeve that I can doe this unto you ? They say to him : Yea, 
Lord. 

1633, 1816. — We see that to the corporal healing of these men 
he requireth only this faith, that he is able ; which faith is not 
sufficient to justifie them. How then doe the Heretikes by this and 
the like places plead for their only justifying faith. 

Marke v. 36. Douay, 1633. — But Jesus having heard the word 
that was spoken, saith to the Archsynagogue : Feare not, only 
beleeve. 

1633, 1816. — It is our common speach, when we require one 
thing specially, though other things also be as necessarie, and more 
necessarie. As the Physition to his patient, Only have a good 
hart : when he must also keep a diet and take potions, things more 
requisite. So Christ in this great infidelitie of the Jewes, required 
only that they would beleeve he was able to doe such a cure, such 
a miracle, and then he did it ; otherwise it foloweth in the next 
chapter : He could not doe miracles there because of their incre- 
dulity. Againe, for this faith he gave them here and in al like 
places health of body, which they desired. And therfore he saith 
not : Thy faith hath justified thee ; but, hath made thee safe or 
whole. Againe this was the father's faith, which could not justifie 
the daughter. Wherby it is most evident, that this Scripture, and 
the like, are foolishly abused of the Heretikes to prove that only 
faith justifieth. 

Marke vi. 5. Douay, 1633. — And he could not doe any miracle 
there, but only cured a few that were sick, imposing his hands. 

1633, 1816. — It is said that he could not worke miracles there, 
not meaning that he was not able, but that on their part there 
wanted apt disposition to receave them. And therfore he would not 
of congruity worke there, where their incredulity was so great that it 
would not have profited them. And for this cause he saith els 
where to them that wil see and enjoy his miracles, only beleeve. 

1843. — Not for want of power, but because he would not work 
miracles in favour of obstinate and incredulous people, who were 
unworthy of such favours. 

Luke i. 6. Douay, 1633. — And they were both just before God, 
walking in al the commandements and justifications of our Lord 
without blame. 



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DOCTRINES OF THE CHURCH OF ROME. 



1633, 1816.— We see here that the Priest did his dutie within, 
the people in the mean time praying without : and that the Priest's 
functions did profit them, though they neither heard nor saw his 

doings. 

1633, 1816. — Against the Heretikes of this time, here it is 
evident, that holy men be just, not only by the estimation of men, 
but in deed and before God. 

1633, 181 6. — Three things to be noted directly against the Heretikes 
of our time first, that good men doe keep al God's commandements, 
which (they say) are impossible to be kept. Againe, that men be jus- 
tified not only by imputation of Christ's justice, nor by faith alone, 
but by walking in the commandements. Againe that the keeping 
and doing of the commandements is properly our justification. This 
word (justification) is so usual in the Scriptures (namely in the 
Psalm cxviii.) to signifie the commandements of God, because the 
keeping of them is justification, and the Greeke is alwaies so fully 
correspondent to the same, that the Heretikes in this place (other- 
wise pretending to esteeme much of the Greeke) blush not to say, 
that they avoid this word of purpose against the justification of the 
Papists. And therfore one useth Tullie's word forsooth, in Latin 
constituta : and his scholers in their English Bibles say, Ordi- 
nances. 

Luke i. 75. Douay, 1633. — In holines and justice before him al 

our daies. 

1633, 1816. — Here also we see that we may have true justice, 
not only in the sight of men, or by the imputation of God, but 
indeed before him and in his sight and that the comming of Christ 
was to give men such justice. 

Romanes i. 17. Douay, 1633. — For the justice of God is re- 
vealed therm by faith into faith; as it is written : And the just 
liveth by faith. 

1633, 1816. — He meaneth not God's owne justice in himself, but 
that justice therewith God indoweth man when he justifieth him. 
Whereby you may gather the vanitie of the Heretical imputative 
justice. 

Romanes x. 4. Douay, 1633. — For the end of the law is Christ ; 
unto justice to every one that beleeveth. 

1633, 1816. — The law was not given to make a man just or per- 
fect, but to bring us to Christ to be justified by him. 

Romanes x. 5. Douay, 1633. — For Moyses wrote that the justice 
which is of the Law, the man that hath done it, shal live in it. 



JUSTIFICATION. 



143 



1633, 1816. — The justice of the Law of Moyses went no further 
of itself, but to save a man from the temporal debt and punishment 
prescribed to the trangressours of the same. 

Romanes x. 3. Douay, 1633. — For not knowing the justice of 
God, and seeking to establish their owne, they have not been subject 
to the justice of God. 

1633, 1816. — The justice of God is that which God giveth us 
through Christ : The Jewes owne or proper justice is that which 
they had or chalenged to have of themselves, and by their owne 
strength, holpen only by the knowledge of the Law without the help 
or grace of Christ. 

Galatians vi. 15. Douay, 1633. — For in Christ Jesus neither 
Circumcision availeth ought nor Prepuce, but a new creature. 

1633, 1816. — Note wel that the Apostle calleth that here a new 
creature, which in the last chapter he termed, faith working by 
charitie, and the observation of the commandements of God. 
Whereby we may learne that under the name of faith, is conteined 
the whole reformation of our soules and our new creation in good 
workes : and also that Christian justice is a very qualitie, condition, 
and state of vertue and grace resident in us, and not a phantastical 
apprehension of Christ's justice only, imputed to us. Lastly that 
the faith that justifieth, joyned with the other vertues, is properly 
the formal cause, and not the efficient or instrumental cause of jus- 
tification : that is to say, these vertues put together, being the effect 
of God's grace, be our new creature, and our justice in Christ. 

Ephesians ii. 8. Douay, 1633. — For by grace you are saved 
through faith and that not of yourselves, for it is the guift of God. 

1633, 1816. — Our first justification is of God's grace, and not of 
our deserving : because none of al our actions that were before our 
justification, could merit or justly procure our justification. Againe, 
he saith, through faith : for that faith is the beginning, foundation 
and root of al justification, and the first of al other vertues, without 
which it is impossible to please God. 

Phillipians iii. 9. Douay, 1633. — And may be found in him not 
having my justice which is of the Law, but that which is of the 
faith of Christ, which is of God, justice in faith. 

1633, 1816. — Divers Lutherans in their translations doe shame- 
fully mangle this sentence by transposing the words, and false point- 
ing of the parts therof, to make it have this sense : That the Apostle 
would have no justice of his owne, but only that justice, which is in 



144 _ DOCTRINES OF THE CHURCH OF ROME. 

Christ. Which is a false and heretical sense of the words, and not 
meant by S. Paul who calleth that a man's owne justice which he 
chalengeth by the workes of the Law or Nature, without the grace 
of Christ : and that God's justice (as S. Augustine expoundeth this 
place) not which is in God, or by which God is just, but that which 
is in man from God, and by his guift. 

Colossians iii. 9. Douay, 1 633. — Lie not one to another, spoiling 
yourselves of the old man with his actes, (10) and doing on the new. 

1633, 1816. — By this and the whole discourse of this chapter 
conteining an exhortation to good life, and to put on the habit of 
the new man with all vertues, we may see our justice in Christ to 
be a very qualitie and forme inherent in our soul, adorning the 
same, and not an imputation only of Christes righteousness, or a 
hiding only of our sinnes and wickednes, which the Heretikes falsely 
affirme to remaine in us after Baptisme and alwaies during life. 

1 Thessalonians v. 8. Douay, 1633. — But we that are of the 
day, are sober, having on the breast plate of faith and charitie, and 
a helmet, the hope of salvation. 

1633, 1816. — A Christian man's whole armour is not faith only, 
but al the three vertues here named. 

1 Timothee i. 5. Douay, 1 633. — But the end of the precept is 
charitie from a pure hart, and a good conscience, and a faith not 
feined. 

1633, 1816. — Here againe it appeareth that Charitie is the cheefe 
of al vertues, and the end, consummation, and perfection of al the 
law and precepts, and yet the Adversaries are so fond as to preferre 
faith before it, yea to exclude it from our justification. Such obsti- 
nacie there is in them that have once in pride and stubbemes 
forsaken the evident truth. Charitie doubtles, which is here com- 
mended, is justice itself, and the very formal cause of our justifica- 
tion, as the workes proceeding therof be the workes of justice. 
Charitie now beginning (saith S. Augustin) is justice beginning: 
Charitie growen or increased is justice growen or increased : great 
charitie is great justice, perfect charitie is perfect justice. 

2 Timothee ii. 10. Douay, 1633. — Therfore I sustaine al things 
for the elect, that they also may obteine the salvation which is in 
Christ Jesus, with heavenly glorie. 

1633. — Marke here that the elect (though sure of salvation) yet 
are saved by meanes of their Preachers and Teachers, as also by 
their own endeavours. 



JUSTIFICATION BY FAITH. 



145 



James ii. 14. Douay, 1633. — What shal it profit my Brethren, 
if a man say he hath faith, but hath not workes ? shal faith be able 
to save him? 

1633, 1816. — This whole passage of the Apostle is so cleere 
against justification or salvation by only faith, damnably defended 
by the Protestants, and so evident for the necessitie, merit, and 
concurrence of good workes, that their first Authour Luther and 
such as exactly follow him, boldly (after the manner of Heretikes), 
when they can make no shift nor false glosse for the text, deny the 
booke to be Canonical Scripture. But Calvin and his companions 
disagreeing with their Maisters, confesse it to be holy Scripture. 
But their shiftes and fond glosses for answer of so plaine places, be 
as impudent as the denying of the Epistle was in the other : who 
would never have denied the booke, thereby to shew themselves 
Heretikes, if they had thought those vulgar evasions that the 
Zuinglians and Calvinists doe use (wherof they were not ignorant) 
could have served. In both sorts the Christian Reader may see, 
that al the Heretikes vanting of expresse Scriptures and the word of 
God, is no more but to delude the world. Whereas indeed, be the 
Scriptures never so plaine against them, they must either be wrested 
to sound as they say, or els they must be no Scriptures at al. And 
to see Luther, Calvin, Beza, and their fellowes, sit as it were in 
judgment of the Scriptures to allow or disallow at their pleasures, it 
is the most notorious example of Heretical pride and meserie that 
can be. See their prefaces and censures upon this Canonical Epistle, 
the Apocalypse, the Machabees and others. 

James ii. 20. Douay, 1633. — But wilt thou know, a vaine.man, 
that faith without workes is idle ? 

1633. — He speaketh to al heretikes that say, faith only without 
workes doth justifie, calling them vaine men, and comparing them 
to Divels. 

James ii. 21. 1633. — Abraham our Father was he not justified 
by workes, offering Isaac his sonne upon the altar ? 

1633, 1816. — It is much to be noted that S. Augustin writeth 
that the heresie of only faith justifying or saving, was an old Heresie 
even in the Apostle's time, gathered by the false interpretation of 
some of S. Paules profound disputation in the Epistle to the Romans, 
wherin he commended so highly the faith in Christ, that they thought 
good workes were not available : adding further, -that the other three 
Apostles, James, John, and Jude, did of purpose write so much of 

L 



146 



DOCTRINES OF THE CHURCH OF ROME. 



good workes, to correct the said errour of only faith, gathered by the 
misconstruction of S. Paules words. Yea when S. Peter warneth 
the faithful that many things be hard in S. Paules writings, and 
of light unlearned men mistaken to their perdition ; the said S. 
Augustin amrmeth, that he meant of his disputation concerning 
faith, which so many Heretikes did mistake to condemne good workes. 
And in the preface of his commentarie upon the 81st Psalme, he 
warneth al men, that this deduction upon S. Paules speach, A braham 
was justified by faith, therfore workes be not necessarie to sal- 
vation : is the right way to the gulfe of Hel and damnation. 

And lastly (which is in itself very plaine) that we may see this 
Apostle did purposely thus commend unto us the necessitie of good 
workes, and the inanity and insufficiencie of only faith, to correct 
the errour of such as misconstrued S. Paules words for the same : 
the said holy Doctour noteth that of purpose he tooke the very same 
example of Abraham, whom S. Paul said to be justified by faith, 
and declareth that he was justified by good workes, specifying the 
good worke for which he was justified and blessed of God, to wit, 
his obedience and immolation of his only sonne. But how S. Paul 
saith that Abraham was justified by faith, see the annotations on 
that place. 

James ii. 22. Douay, 1633. — Seest thou that faith did worke 
with his workes : and by the workes the faith was consummate ? 

1633, 1816. — Some Heretikes hold that good workes are pernicious 
to salvation and justification : other, that though they be not hurtful 
but required, yet they be no causes or workers of salvation, much 
lesse meritorious, but are as effects and fruits issuing necessarily out 
of faith. Both which fictions, falshoods, and flights from the plaine 
truth of God's word, are refuted by these words, when the Apostle 
saith, That faith worketh together with good workes : making faith 
to be a coadjutor or co-operatour with workes, and so both joyntly 
concurring as causes and workers of justification : yea afterward he 
maketh the more principal cause, when he resembleth faith to the 
body, and workes to the spirit or life of man. 

James ii. 23. Douay, 1633. — And the Scripture was fulfilled 
saying, Abraham beleeved God, and it was reputed him to justice, 
and he was called the friend of God. 

1633, 1816. — By this also another false and frivolous evasion of 
the Heretikes is overtaken, when they feine, that the Apostle here, 
when he saith, workes doe justifie, meaneth that they shew us just 



JUSTIFICATION BY FAITH. 



147 



before men, and availe not to our justice before God. For the 
Apostle evidently declareth that Abraham by his workes was made 
or truely called the freind of God, and therfore was not (as the 
Heretikes say) by his workes approved just before man only. 

James ii. 24. Douay, 1633. — Doe you see that by workes a man 
is justified ; and not by faith only. 

1633, 1816. — This proposition or speach is directly opposit or 
contradictorie to that which the Heretikes hold. For the Apostle 
saith, Man is justified by good workes, and not by faith only. But 
the Heretikes say, Man is not justified by good workes, but by faith 
only. Neither can they pretend that there is the like contradiction 
or contrarietie betwixt S. James speaches and S. Paules. For though 
S. Paule say, man is justified by faith, yet he never saith, by faith 
only, nor ever meaneth by that faith which is alone, but alwaies by 
that faith which worketh by charitie, as he expoundeth himself. 
Though concerning workes also, there is a difference betwixt the 
first justification, whereof S. Paul specially speaketh : and the second 
justification, whereof S. James doth more specially treate. Of which 
thing els where there is enough said. 

The Fathers indeed use sometimes this exclusive, sola, only, but 
in farre other sense than the Protestants. For some of them thereby 
exclude only the workes of Moyses law, against the Jewes : some, 
the workes of nature and moral vertues without the grace or know- 
ledge of Christ, against the Gentils : some, the necessitie of external 
good workes where the parties lacke time and meanes to doe them, 
as in the case of the penitent theefe : some, the false opinions, sectes, 
and religions contrarie to the Catholike faith, against Heretikes and 
miscreants : some exclude reason, sense, and arguing in matters of 
faith and mysterie, against such as wil beleeve nothing but that they 
see or understand ; some the merit of workes done in sinne before the 
first justification ; some, the arrogant Pharisaical vanting of man's 
owne proper workes and justice, against such as referre not their 
actions and good deeds to God's grace. To these purposes the holy 
Doctours say sometimes, that only faith saveth and serveth : but 
never (as Protestants would have it) to exclude from justification 
and salvation, the co-operation of man's free wil, dispositions and 
preparations of our harts by praiers, penance, and sacraments, the 
vertues of hope and charitie, the purpose of wel working and of 
the observations of God's commandements : much lesse, the workes 
and merits of the children of God, proceeding of grace and charitie, 

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DOCTRINES OF THE CHURCH OF ROME. 



after they be justified and are now in his favour : which are not only 
dispositions and preparations to justice, but the meritorious cause of 
greater justice, and of salvation. 

James ii. 25. Douay, 1633. — And in like manner also Rahab 
the harlot, was not she justified by workes, receiving the messengers, 
and putting them forth another way. 

1633, 1816. — The Apostle alleageth the good workes of Rahab 
by which she was justified by faith. Which are not contrarie one to 
the other : for both is true that she was saved by faith, as one saith, 
and that she was saved by her workes, as the other saith. But it 
were untruely said, that she was saved either by only faith as the 
Heretikes say ; or by only good workes, as no Catholike man ever 
said. But because some Jewes and Gen til Philosophers did affirme; 
they, that they should be saved by the workes of Moyses law ; these, 
by their moral workes : therfore S. Paul to the Romans disputed 
specially against both, proving that no workes done without or before 
the faith of Christ, can serve to justification or salvation. 

James ii. 26. Douay, 1633. — For even as the bodie without the 
spirit is dead ; so also faith without workes is dead. 

1633, 1816. — S. James (as the Protestants feine) saith that faith 
without good workes is no faith, and that therfore it justifieth not, 
because it is no faith : for he saith that it is dead without workes as 
the body is dead without the soule, and therfore being dead hath no 
activity or efficacie to justifie or save. But it is a great difference, 
to say that the body is dead, and to say that it is no body ; even so 
it is the like difference to say that faith without workes is dead, and 
to say that faith without workes is no faith. And if a dead body 
be notwithstanding a true body, then according to S. James com- 
paraison here, a dead faith is notwithstanding a true faith, but yet 
not available to justification, because it is dead, that is, because it 
is only faith without good workes. And therfore it is a great impu- 
dencie in Heretikes, and a hard shift, to say that the faith of which 
the Apostle disputeth al this while, is no true or properly called 
faith at al. It is the same faith that S. Paul defined and com- 
mended in al the 11th chapter to the Hebrewes, and the same which 
is called the Catholike faith, and the same which, being formed and 
made alive by charitie, justifieth. Mary ! true it is, that it is not 
that special faith which the Heretikes feine only to justifie, to wit, 
when a man doth firmely beleeve, as an article of his faith, that 
himself shal be saved. This special faith it is not whereof the 



JUSTIFICATION BY FAITH. 



149 



Apostle here speaketh. For neither he, nor S. Paul, nor any other 
sacred Writer in al the holy Scriptures, ever speake or knew of any 
such forged faith. 

Philemon i. 5. Douay, 1633. — Hearing thy charitie and faith 
which thou hast in our Lord Jesus, and toward al the Saints. 

1633, 1816. — The Apostle sticketh not to say, Charitie and faith 
in Christ and al his Saints, which our capricious Adversaries count 
in Catholike men's speaches, and writings very absurd, feining that 
in al such we make no difference betwixt the love we beare to Christ, 
and the love we owe to our neighbours : betwixt the trust or beleefe 
we have in God, and that which we have in his holy Saints. Malice 
and contention doth so blind al Heretikes. 

Apocalypse xix. 8. Douay, 1633. — And it was given to her that 
she clothe herself with silke glittering and white. For the silke are 
the justifications of Saints. 

1633, 1816. — Here the Heretikes in their translations could not 
alter the word justifications, into ordinances or constitutions as they 
did falsely in the first of S. Luke, but they are forced to say in 
Latin Justificationes, as Beza : and in English righteousnes, (for 
justifications they wil not say in any case for feare of inconvenience) 
yea, and they cannot deny but these justifications be the good 
workes of Saints. But where they make this glosse, that they be so 
called, because they are the fruit or effect of faith and of justice 
which we have by only faith, it is most evidently false, and against 
the very text, and nature of the word. For there is no cause why 
any thing should be called a man's justification, but for that it 
maketh him just. So that justifications be the vertues of faith, 
hope, charitie, and good deeds, justifying or making a man just, and 
not effects of justification. Nether faith only, but they altogether 
be the very ornaments and inward garments, beauty, and justice of 
the soule, as here it is evident. 



CHAPTER XL 



ELECTION AND REPROBATION. 

Genesis xxv. 21. Douay, 1635. — And Isaac besought our Lord 
for his wife, because she was barren ; who heard him and made 
Rebecca to conceave. 

1635. — Notwithstanding God's assured promise that Isaac should 
have issue (Gen. xxi. 12.) yet he prayeth instantly for the same, 
and Moyses here attributeth Rebecca's conceiving to Isaac's praier. 
Wherby we see that God's foreseeing, predestinating, and promising, 
exclude not, but indeed include secondarie causes and ordinarie 
meanes by which his eternal wil and pleasure is fulfilled. For as 
God did forsee that Rebecca should have children, so he did foresee 
that Israel should pray for it, and obtayne it ; and the one was as 
sure to come to passe as the other. And the same consequence is 
true concerning eternal life as S. Gregorie teacheth. 

Continuance of the Church, 1635, page 183. 

1633. — Free wil in man, proved by that Joseph's brethren in 
selling him thought evil, not moved nor inclined therto by God, 
who had no part in their evil thought, but turned it to good. By 
God's threatning Pharao, If thou wilt not dismisse Israel : which 
were unjust if Pharao could not doe otherwise. Likewise by that 
Pharao often changed his mind, sometimes promising to dismisse 
the Hebrews, and againe refusing to doe it, which sheweth (saith 
Theodoret) free wil of the mind ; and by God's prevention of ten- 
tations, leading the Israelites not the neerest way, but by the desert, 
lest perhaps it would repent them ; and they would return into 
iEgypt. Man's consent therfore is free notwithstanding God's wil, 
direction, and commaundement. And so his industry is required in 
his dailie affaires, and then to relie on God's providence, otherwise 
only to expect God's wil, operation, or protection, man himself 
endeavouring nothing is to tempt God. Therfore Abraham, Isaac, 
Jacob, and the parents of Moyses being in feare and distresse used 
„ al prudence to avoid imminent dangers, albeit they had special reve- 



ELECTION AND REPROBATION. 



151 



lations of safetieand happie successe. Neither doth God ever tempt 
anie man to sinne, but proveth his servants and maketh them 
knowen to the world for example of others, and their owne merit. 
Continuance of the Church, page 184. 

God of his mere mercie electeth al those, whom he wil justifie and 
save, offering al sufficient grace, justly leaveth some obstinate sinners 
in state of damnation. His predestination, foreknowledge, and pro- 
mise, doe not exclude but include the meanes, wherby his wil is done 
in the just. Neither is God's reprobation the cause of anie man's 
damnation, but man's owne sinne the proper cause, both of repro- 
bation and damnation. For example, Pharao and his people, envy- 
ing, vainly fearing, and for their religion hating, and persecuting 
the children of Israel, by oppressing them with unsupportable 
labours, by commanding secretly to kil their infants, and that not 
succeeding, by a new decree to drowne them, were mercifully after 
long connivence admonished by God's Legats in his name quietly to 
permit his people to serve him, but they wilfully contemned this 
gentle admonition : Pharao proudly and insolently answering, Who 
is the Lord, that I should heare his voice, and dismisse Israel ? 
I hnoiu not the Lord, and Israel I wil not dismisse. So they 
hardned their owne harts, and more grievously afflicted the faithful, 
God permitting the wicked to live and prosper for a time in this 
world, not punishing them so much as they deserved, nor mollifying 
their harts, nor illuminating their understanding unto effectual con- 
version, but justly permitting them to persist in obstinacie. 

Deutronomie xi. 26. Douay, 1635. — Behold I set forth in your 
sight this day benediction and malediction. 

1635. — God worketh, and we co-operate, for he taketh not away, 
but helpeth free wil. 

2 Esdras, or Nehemias ix. 17. 1635. — And they would not 
heare, and they remembered not thy merveilous works which thou 
hast done to them. And they hardned their necks, and gave the 
head to returne to their servitude, as it were by contention. But 
thou a propitious God and gracious, and merciful, long suffering and 
of much compassion, didst not forsake them. 

1635. — Free wil in sinners. 

1816, 1843. — That is they set their heads or were bent to return 
to Egypt, 

Psalmes xl. 14. Douay, 1635. — Blessed be our Lord the God of 
Israel from the beginning of the world, and for evermore. Be it, 
be it. 



152 



DOCTRINES OF THE CHURCH OF ROME. 



1635. — For this mercie of Almighty God, in saving the elect by 
his Sonnes death, he is to be praised for evermore eternally. 

Psalme xliii. 4. Douay, 1635. — For not by their owne sword 
did they possesse the land, and their owne arms did not save them. 

1635. — The Israelites conquered not by ordinarie power, but by 
the miraculous hand of God. 

Psalme xciv. 8. Douay, 1635. — To day if ye shal heare his 
voice, harden not your harts. 

1635. — Though some have often repelled, and resisted God's 
grace, yet if they receive it being offered againe, it wil availe them 
to remission of sinnes. 

1635. — Whatsoever God proposeth by preaching or inspiration to a 
sinner, it resteth stil in the power of his free wil, to harden his hart, 
and to reject al such good motions, and so he doth not only frustrate 
God's grace, and hinder his owne justification, but also increaseth 
his former sinnes. But by not resisting, when deliberating therupon 
he could resist, he disposeth himselfe and co-operateth to first justi- 
fication. And therfore the Royal Prophet here admonisheth and 
earnestly exhorteth al men, to doe this which God hath put in our 
power, not to harden our owne harts, when we heare his voice, by 
resisting and rejecting his grace freely offered, without al merite of 
our part. 

Psalme cvi. 3. Douay, 1635. — From the rising of the sunne, 
and the going downe ; from the north and the sea. 

1635. — Which redemption was intended for al, and faileth not 
of God's part in anie, but of man's owne wilful refusing to be duly 
penitent, and to keep God's precepts. 

Psalme cxviii. 49. Zain. Douay, 1635. — Be mindeful of thy 
word to thy servant, wherein thou hast given me hope. 

1635. — That which God hath decreed and promised, being in 
itselfe most certaine and assured, yet includeth the meanes wherby 
it shal be put in execution, and therfore the just, his elect, doe pray 
for the performance of his wil. 

Psalme cxlvii. 9. Douay, 1635. — He hath not done in like 
manner to anie nation : and his judgments he hath not made mani- 
fest to them. Alleluja. 

1635.— Considering that al mankind was in the masse of sinne, 
and that God letteth manie justly perish, those to whom he giveth 
his grace to justification are specially bound to praise him. And 
therfore the Pronhet concludeth this Psalme, and the rest folowing, 
with Alleluja. 



ELECTION AND REPROBATION. 



153 



Proverbs ii. 1. Douay, 1635. — My sonne if thou wilt receive 
my wordes, and wilt hide my commandments with thee. 

1635. — This frequent manner of proposing the way and meanes 
to wisdom : If thou wilt receive my wordes, &c, sheweth most 
evidently the power of man's free wil. 

Ecclesiastes iv. 9. Douay, I 635. — It is better therfore that two 
be together, then one : for they have profite of their societie. 

1635. — Besides the commendation of charitie and freindship 
amongst men, which is one proper sense of this place : S. Jerom 
expoundeth it also of the necessitie of Christ's dwelling in man's 
soule, and of his continual assisting grace : that man alone lie not 
open to the deicepts of the adversarie. The benefit of felowship 
(saith he) is streight wayes shewed in the profite of societie. For 
if the one fal (as the just falleth often) Christ raiseth up his 
partner ; for woe to him, who falling hath not Christ in him, to 
raise him up. If one also sleepe, that is, be dissolved by death, 
and have Christ with him, being warmed, and quickned, he sooner 
reviveth. And if the divel be stronger in impugning against a man, 
the man shal stand, and Christ wil stand for his man, for his com- 
panion. Not that Christ's power alone is weake against the divel, 
but that free wil is left to man, and we doing our endeavour he 
becommeth stronger in fighting. And if the Father, the Sonne, 
and the Holie Ghost, come withal, this sodalitie is not soone broken. 
Yet that which is not soone broken, may sometimes be broken. For 
this triple cord was in Judas the Apostle, but because after the 
morsel the divel entred into him, this cord was broken. Thus 
S. Jerom teacheth, that neither can man without Christ resist tenta- 
tions, nor rise from anie sinne in this life, or in the next : neither 
wil Christ, without man's consent and endeavour, stay him from 
falling, nor raise him up being fallen. 

Wisdom iv. 11. Douay, 1635. — He was taken away lest malice 
should change his understanding, or lest anie guile might deceive 
his soule. 

1635. — By this place S. Augustin proveth that such as died in 
good state, might have fallen into wickednes, if they had lived 
longer ; and therefore it was a benefit to them to dye sooner. And 
that it is nevertheles certaine, that God both knew the possibilitie 
that such might, yea would have sinned, if they had lived longer, 
and also knew that they should die sooner, and so escape that 
danger. Which assured foreknowledge of al things that shal be, or 



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may be, standeth wel with man's free wil : against certaine that 
inclined to Pelagianisme, attributing too much to man's free wil, 
and detracting from God's foreknowledge and providence. Which 
he proving by this place, his adversaries excepted against the 
auctoritie of this booke, and therfore he also proveth that it is 
Canonical Scripture. 

Ecclesiasticus xv. 11. Douay, 1635. — Say not: It is by God, 
that she is absent : for doe not thou the things that he hateth. 

1635. — Beza sayth, God ordained Adam's fal, but to a good 
end : and that God justly decreed that which men unjustly have 
done. But this holie Scripture teacheth the contrarie, that God 
gave man both free wil and sufficient grace, that he might if he 
would have kept his precepts. The same is also cleerely taught, 
Deut. vii., xii, xxx., and other places. 

Ecclesiasticus xxiv. 11. Douay, 1635. — And I have by strength 
troden downe the harts of al the excellent, and the base ; and in al 
these things I sought rest, and I shal abide in the inheritance of 
our Lord. 

1635. — God offereth his grace but forceth not anie to accept it. 

Ecclesiasticus xxxi. 10. Douay, 1635. — Who is proved therin, 
and perfect, shal have eternal glorie. He that could transgresse, 
and hath not transgressed : and doe evils, and hath not done : 

1635. — It is in man's free wil to transgresse, and therefore they are 
happie, that through God's grace doe not breake his commandments. 

Ecclesiasticus xxxix. 33. Douay, 1635. — There are spirits, that 
were created for vengeance, and in their furie they have confirmed 
their torments. 

1635. — Divels were created in state of grace, and of their owne 
wil fel from God, and consequently were punished. 

Isaie xliii. 2. Douay, 1635. — When thou shalt passe through 
the waters, I will be with thee, and the flouds shal not cover thee : 
when thou shal walke in fyre, thou shalt not be burnt, and the 
flame shal not burne in thee. 

1635. — In al tribulations and persecutions Christ protecteth his 
servants, not suffering them to be tempted further then they may 
resist if they wil. Whereby the Church stil remaineth incontami- 
nate, and shall never be destroyed. 

Isaie xliv. 2. Douay, 1635. — Thus sayth the Lord that made 
and formed thee, thy helper from the wombe : feare not my 
servant Jacob, and thou most righteous whom I have chosen. 



ELECTION AND REPROBATION. 



155 



1635. — God's election preventeth man's good endeavour, for with- 
out grace none could returne to God. 

Isaie liii. 1. Douay, 1635. — Who hath believed our hearing? 
and the arme of our Lord to whom is it revealed ? 

1635. — That manie hearing the truth preached doe not beleeve 
it, is by their obstinate free wil, because they doe not obey the 
Ghospel : when their understanding directeth them that it is not 
disagreeable to reason. 

Isaie lx. 1. Douay, 1635. — Arise be illuminated Jerusalem : be- 
cause thy light is come, and the glorie of our Lord is risen upon thee : 

1635. — God preventing with grace, everie one must co-operate by 
gratefully accepting this benefite, and so dispose himself to justi- 
fication. 

Isaie lxiii. 17. — Douay, 1635. — Why hast thou made us erre, o 
Lord from thy wayes : hast thou hardned our hart, that we feared 
not thee ? Returne for thy servants, the tribes of thine inheritance. 

1635. — God is never the cause of errour or hardnes of hart : but 
by indulgence not punishing, sinners harden their owne harts. 

1816, 1843.— The meaning is, that God in punishment of their 
great and manifold crimes, and their long abuse of his mercy and 
grace, had withdrawn his graces from them, and so given them up 
to error and hardness of heart. 

Isaie lxv. 12. Douay, 1635. — I wil number you in the sword, 
and you shal al fal by slaughter : because I called, and you have 
not answered : I spake, and you have not heard, and you did evil 
in mine eies ; and you have chosen the things, that I would not. 

1635. — Nothing can be more plainly uttered then is here the 
doctrine of man's free wil. 

Jeremie x. 23. Douay, 1635. — I know Lord, that man's way is 
not his owne : neither is it in a man to walke, and to direct his 
steppes. 

1635. — Man cannot doe any good thing without God's help, nor 
any evil without his permission : neither of which destroyeth free wil. 
As in the present example Nabuchodonosor could not afllict the 
Jewes, but by God's permission. 

1816, 1843. — The meaning is, that notwithstanding man's free 
will, yet he can do no good without God's help, nor evil without his 
permission. So that, in the present case, all the evils which 
Nabuchodonosor was about to bring upon Jerusalem, could not have 
come but by the will of God. 



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DOCTRINES OF THE CHURCH OF ROME. 



Jeremie xi. 4. Douay, 1635. — Which I commanded your fathers 
in the day that I brought them out of the land of iEgypt, out of 
the yron furnace saying : Heare ye my voice, and doe al things that 
I command you : and you shal be my people, and I wil be your God. 

1635. — Not for the priviledges of kinred (being the children of 
Abraham, Isaac, and Jacob,) nor for suffering circumcision, nor 
for the rest of the Sabbath, but for obedience (in keeping the cove- 
nant and precepts) our Lord is the God of Israel ; and Israel his 
people. 

Jeremie xxi. 8. Douay, 1635. — And to this people thou shalt 
say : Thus saith our Lord : Behold I give before you the way of 
life, and the way of death. 

1635. — God's grace is ever ready that sinners may convert if 
they wil. 

Jeremie xxxi. 18. Douay, 1635. — Hearing I heard Ephraim 
going into transmigration. Thou hast chastised me, and I am 
taught, as a yong Bullocke not tamed. Convert me, and I shal be 
converted : because thou ?,rt the Lord my God. 

1635. — God's grace is the principal cause of justification. Man's 
co-operation by free wil is the secondarie cause. 

Ezechiel iii. 6. Douay, 1635. — Neither to manie peoples of pro- 
found speach, and of an unknowne tongue, whose words thou canst 
not heare : and if thou wert sent to them, they would not heare thee. 

1635. — By this place and the like (Matt. xi. 21.) it seemeth 
that the same grace being offered to divers persons, some doe accept 
it, and some doe not ; but the cause of difference is by more grace 
added to the former which was sufficient before, and by this super- 
addition is made effectual. That God giveth this abundance to 
some is of his mercie, and that he giveth it not to others is no 
injurie. 

Ezechiel xviii. 23. Douay, 1635. — Why is the death of a sinner 
my wil, saith our Lord God, and not that he convert from his wayes, 
and live ? 

1635. — In manie places of holie Scripture it is cleere, that God's 
wil is most assuredly fulfilled in al things, whatsoever he would : and 
none can resist his wil, &c. Nevertheles here, and in other places 
it is also expresly affirmed, that God would have al sinners to repent, 
and none to dye in their sinnes ; which seemeth to repugne with 
the former doctrine. For solution of which difficultie S. Damascen 
and other Doctours distinguish God's wil, which is either called 



ELECTION AND REPROBATION. 



157 



antecedent, and conditional, and so God would have al men to be 
saved, as appeareth by creating al to that end, by his frequent 
admonitions, precepts, threats, temporal punishments, and rewards : 
and especially by our Saviour's death, and redemption of al man- 
kind, wherby he merited most sufficient meanes, and offereth his 
sufficient grace to everie one, that they may be saved if they wil. 
Otherwise God's wil is called consequent and absolute ; and so for 
justice sake his divine wil is, that impenitent sinners shal be 
damned, and eternally punished for their sinnes. As a just Judge 
conditionally and antecedently would have al men to observe good 
lawes, and to live so long as they can by nature ; but absolutely 
and consequently finding some to be murderers, or otherwise per- 
nicious to the commonwelth, he punisheth them with death. 

Ezechiel xxxiii. 11. Douay, 1635. — Say to them : Live I, sayth 
our Lord God : I wil not the death of the impious, but that the 
impious convert from his way, and live. Convert, convert ye from 
your most evil wayes : and why wil ye dye, o house of Israel ? 

1635. — God's absolute or consequent wil is alwayes fulfilled ; but 
not his conditional or antecedent. As is noted chapter xviii. verse 
23. God being alwayes ready to shew mercie, knocking at the dore 
of our hart, it is of men's owne wilfulnes that they are not saved : 
according to that general axiome : Man doing that in him lieth, 
God is not wanting of his part to save al. 

Osee i. 10. Douay, 1635. — And the number of the children of 
Israel shal be as the sand of the sea, that is without measure, and 
shal not be numbred. And it shal be in place where it shal be 
sayd to them : Not my people you : it shal be sayd to them : 
Children of the living God. 

1635. — Among manie sinners some are the elected children of 
God, whom he wil cal to grace and repentance. 

1816, 1843. — The number of the true Israelites, the children of 
the Church of Christ. 

Osee ii. 14. Douay, 1635. — For this, loe I wil allure her, and 
wil leade her into the wildernes : and I wil speake to her hart. 

1635. — God's mercie preventeth by his grace offered to sinners 
that they may convert to him if they wil. 

1816, 1843. — After all her disloyalties, I will allure her by my 
grace, &c, and send her vine dressers, viz., the Apostles : originally 
her own children, who shall open to her the gates of hope, as here- 
tofore at her coming into the land of promise, she had all good 



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DOCTRINES OF THE CHURCH OF ROME. 



success after she had satisfied the divine justice by the execution of 
Achan in the valley of Achor. 

Osee iii. 1. Douay, 1635. — And our Lord said to me: Yet 
againe goe, love a woman beloved of her freind, and an advoutresse ; 
as our Lord loveth the children of Israel, and they have respect to 
strange Gods, and love the kernels of grapes. 

1635. — Notwithstanding sinners forsake God, yet he offereth 
them new grace, never hating the persons but their sinnes. 

Oseevi. 2. Douay, 1635. — Because he hath wounded and wil 
heale us, he wil strike and wil cure us. 

1635. — God who punisheth is alwayes readie to heale sinners, if 
they wil repent. 

Amos v. 15. Douay, 1635. — Hate ye evil, and love good, and 
establish judgement in the gate : if perhaps our Lord the God of 
Hosts, may have mercie on the remnant of Joseph. 

1635. — If men seeke good and not evil, God will assist them, 
as in the former verse, and in innumerable holie Scriptures ; but it is 
here sayd : perhaps God wil have mercie, by reason of the diffi- 
culty of man's part, who converteth not alwayes perfectly, as he 
hath free wil to doe by God's grace assisting him. 

Zacharias i. 3. Douay, 1635. — And thou shalt say to them: 
Thus saith the Lord of hosts : Convert to me : sayth the Lord of 
hosts, and I will convert to you saith the Lord of hosts. 

1635. — When God in the holy Scriptures saith : Convert to me 
and I wil convert to you, we are admonished that we have free 
wil. And when we answer : Convert us o Lord to thee, and we 
shot be converted, we confesse that God's grace preventeth us. 

Malachie i. 2. Douay, 1635. — I have loved you, sayth our Lord ; 
and you have sayd : Wherin hast thou loved us ? Was not Esau 
brother to Jacob, sayth our Lord, and I loved Jacob. 

1635. — God's peculiar love was first shewed tc the Israelites in 
preferring their progenitour Jacob and then his issue before Esau 
and his offspring, though in them there was no difference at al, the 
one neither deserving more nor lesse then the other, but of his 
mercie electing the one, and justly rejecting the other. 

1810, 1843. — I have preferred his posterity, to make them my 
chosen people, and to load them with my blessings, without any 
merit on their part, and though they have been always ungrateful ; 
whilst I have rejected Esau and executed severe judgments upon his 
posterity. Not that God punished Esau, or his posterity, beyond 



ELECTION AND REPROBATION. 



159 



their deserts ; but that by his free election and grace he loved 
Jacob, and favoured his posterity, above their deserts. 

Malachie i. 4. Douay, 1635. — But if Idumea shal say : We are 
destroyed, but returning we wil build the things that are destroyed : 
thus sayth the Lord of hosts : These shal build, and I wil destroy : 
and they shal be called the borders of impietie, and the people with 
whom our Lord is angry for ever. 

1635. — Againe lastly the same special undeserved love was 
shewed, in that the Idumeans subdued by the Chaldees remained in 
captivitie, but the Israelites were now reduced into their countrie. 

Malachie i. 10. Douay, 1635. — Who is there among you, that 
wil shut the doores, and wil kindle fire on my altar for naught ? I 
have no wil in you, sayth the Lord of hosts : and guift I wil not 
receive of your hand. 

1635. — Manie Prophets (as we have often noted) did foreshew 
the rejection of the Jewes, and vocation of the Gentils : but none 
more plainly then this here, by whom God expressly sayth ; I have 
no wil in you ; and, i" wil not receive guift of your hand. The 
reason is also explicated in this chapter, because God most peculiarly 
loving them, they were stil ungrateful, and dispised him, committing 
sinnes upon sinnes. And therfore in this place, he would bring in 
the Gentils : and that not anie one, or few nations, but al from the 
rising of the sunne, to the going downe therof, should sooner or later 
come into his Church. 

Matthew xiii. 15. Douay, 1633. — For the hart of this people is 
waxed grosse, and with their eares they have heavily heard, and 
their eyes they have shut : lest anie time they may see with their 
eyes, and heare with their eares, and understand with their hart and 
be converted, and I may heale them. 

1633, 1816. — In saying that they shut their owne eies, which 
S. Paul also repeateth, Acts xxviii. he teacheth us the true under- 
standing of al other places, where it might seeme by the bare words 
that God is the very authour and worker of this induration, and 
blindnes, and of other sinnes : which was an old condemned blas- 
phemie, and is now the Heresie of Calvin : whereas our Saviour 
here teacheth us, that they shut their owne eies, and are the cause of 
their owne sinne and damnation : God not doing, but permitting it, 
and suffering them to fal further because of their former sinnes, as 
S. Paul declareth of the reprobate Gentiles. 

Matthew xvi. 27. Douay, 1633. — For the Sonne of man shal 



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DOCTRINES OF THE CHURCH OF ROME. 



come in the glorie of his Father with his Angels : and then nil he 
render to every man according to his workes. 

1633, 1816. — He saith not, to give every man according to his 
mercie, (or their faith,) but according to their workes. And againe, 
how should our Saviour reward every one according to their work, if 
there were no free wil ? 

Matthew xx. 16. Douay, 1633. — So shal the last be first, and 
the first last. For many be called, but few elect. 

1633, 1816. — Those are elect which despised not their caller, but 
followed and beleeved him, for men beleeve not but of their own 
free wil. 

Matthew xxv. 34. Douay, 1633. — Then shal the king say to 
them that shal be at his right hand : Come ye Blessed of my Father, 
possesse you the kingdom prepared for you from the foundation of 
the world. 

1633, 1816. — This kingdom then is prepared for those only that 
doe good workes : as Christ also signifieth elswhere, saying that it 
is not in his power to give it otherwise. It is no incongruitie that 
God should say : Goe into everlasting fire, to them that by their 
free wil have repelled his mercie ; and to the other : Come ye 
Blessed of my Father, take the Kingdom prepared for you, that by 
their free wil have receaved faith, and confessed their sinnes, and 
done pennance. 

Marke iv. 12. Douay, 1633. — That seeing they may see, and 
not see ; and hearing they may heare, and not understand ; lest 
at any time they should be converted and their sinnes be forgiven 
them. 

1633, 1816. — These speaches here and elswhere, we must not so 
understand as though he spake in parables of purpose and to this 
end, that the hearers might not understand, lest they should be con- 
verted, which were as much to say as that he would not have them 
understand, nor be converted : but we must learn the true sense of 
this very place in S. Matthew and in the Actes, where our Saviour 
and S. Paul speake thus : They have heard heavily, and have 
shut their eyes, lest perhaps they may see, and understand, and 
be converted, and I heale them. Wherby it is evident, that the 
speaking in parables was not the cause, (for many besides the 
Apostles heard and understood,) but themselves would not heare, 
and understand, and be converted ; and so were the cause of their 
owne wilful and obstinate infidelity. And therfore also he spake in 



ELECTION AND REPROBATION. 



161 



parables, because they were not worthy to understand, as the other 
to whom he expounded them. 

1843. — In punishment of their wilfully shutting their eyes, God 
justly withdrew those lights and graces, which otherwise he would 
have given them, for their effectual conversion. 

Luke ii. 14. Douay, 1633. — Glorie in the highest to God, and 
in earth peace to Men of good wil 

1633, 1816. — The birth of Christ giveth not peace of mind or 
salvation but to such as be of good wil, because he worketh not our 
good against our willes, but our wille concurring. 

Luke ii. 34. Douay, 1633. — And Simeon blessed them, and said 
to Marie his mother : Behold this is set unto the ruine, and unto 
the resurrection of many in Israel, and for a signe which shal be 
contradicted. 

1633, 1816. — Therfore to the ruine of some, because they would 
not beleeve in him, and so were the cause of their owne ruine, 
as he is elswhere called A stumbling stone, because many would 
stumble at him, and so fal by their owne fault. Other some he 
raised by grace from sinne to justice, and so he was the resur- 
rection of many. The apostle useth the like speach, saying ; We 
are to some the odour of life, unto life : to others, the odour of 
death, unto death. Not that their preaching was to cause death, 
but because they that would not beleeve their preaching, wilfully 
incurred deadly sinne and damnation. 

1843. — Christ came for the salvation of all men ; but here 
Simeon prophesieth what would come to pass, that many through 
their own wilful blindnes and obstinacy would not believe in Christ, 
nor receive his doctrine, which therefore would be ruine to them : 
but to others a resurrection, by their believing in him and obeying 
his commandments. 

Luke xiii. 34. Douay, 1633. — Hierusalem, Hierusalem, which 
killest the Prophets, and stonest them that are sent to thee, how 
often would I gather thy children as the bird doth her brood under 
her wings, and thou wouldest not. 

1633, 1816. — The Jewes lost their preeminence, by their own 
free wil, and not by God's causing : who ceased not to cal and crie 
upon them, and they would not heare : whereby free wil is plainly 
proved. 

Luke xvii. 1. Douay, 1633. — And he said to his Disciples : It 

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DOCTRINES OF THE CHURCH OF ROME. 



is impossible that scandal should not come ; but woe to him by 
whom they come. 

1633, 1810.— Not of mere necessitie, for then it were no fault ; 
but presupposing the great wickednes of men, it is impossible but 
there shal be scandals, and therefore it followeth, woe to him by 
whom they come. 

John i. 12. Douay, 1633. — But as many as received him, he 
gave them power to be made the sonnes of God, to those that beleeve 
in his name. 

1633, 1816. — Free wil to receive or acknowledge Christ, and 
power given to men, if they wil, to be made by Christ the sonnes of 
God : but not forced or drawen thereunto by any necessitie. 

John viii. 36. Douay, 1633. — If therefore the Sonne make you 
free, you shal be free indeed. 

1633, 1816. — Man was never without free wil, but having the 
grace of Christ, his wil is truly made free (as S. Augustin saith) 
from servitude of sinne also. 

John xii. 40. Douay, 1633. — Therfore they could not beleeve, 
because Esay said againe, he hath blinded their eyes, and indurated 
their hart : that they may not see with their eyes, nor understand 
with their hart, and be converted, and I heale them. 

1633, 1816, 1843. — If any man aske (saith S. Augustine) why 
they could not beleeve : I answer roundly, because they would not. 

Actes ii. 23. Douay, 1633. — This same by the determinate 
counsel and prescience of God being delivered, you by the handes of 
wicked men have crucified and slaine. 

1633, 1816, 1843. — God delivered him, and he delivered him- 
self, for love and intention of our salvation ; and so the act was 
holy and God's owne determination. But the Jewes and others 
which betraied and crucified him, did it of malice and wicked 
purpose, and their fact was damnable, and not of God's counsel or 
causing ; though he tolerated it ; for that he could and did turne 
their abominable fact to the good of our Salvation. Therefore 
abhorre those new Manichees of our time, both Lutherans and Cal- 
vinists, that make God the authour and cause of Judas betraying 
of Christ, no lesse than of Paules conversion; Besides the false 
translation of Beza saying for God's prescience or foreknowledge (in 
the Greeke tv^vuxtlq,) God' s providence. 

Actes xiii. 46. Douay, 1633. — Then Paul and Barnabas con- 
stantly said : To you it behoved us first to speake the word of God : 



ELECTION AND REPROBATION. 



163 



but because you repel it, and judge yourselves unworthie of eternal 
life ; behold we turne to the Gentils. 

1633— The Jewes of their owne free wil repelling the truth, are 
unworthy of Christ, and worthily forsaken, and the Gentils though 
they beleeved specially by God's grace and pre-ordination, yet they 
beleeve also by their owne free wil, which standeth wel with God's 
providence. 

Actes xvi. 6. Douay, 1633.— And passing through Phrygia and 
the countrie of Galatia, they were forbidden by the Holy Ghost to 
preach the word in Asia. 

1633. — This people had not the Ghospel denied unto them alto- 
gether, but for a time : because (as Venerable Bede thinketh) God 
foresaw they would not beleeve, and so should have been more 
grievously damned. 

Actes xxiii. 11. Douay, 1633. — And the night following our 
Lord standing by him said : Be constant ; for as thou hast testified 
of me in Hierusalem, so must thou testifie at Home also. 

1633. — Though God, who could not lie, had promised Paul that 
he should goe to Rome : yet the Apostle omitted not humane meanes 
to defend himself from his enemies and otherwise. Neither said he, 
as the Here tikes called Predestinates, Let them doe what they wil, 
they cannot hurt me, for I am predestinate to goe to Rome. — See 
his doings and sayings to save himself in the chapter following. 

Actes xxviL 31. Douay, 1633. — Paul said to the Centurion and 
to the Souldiars : Unles these tarrie in the ship you cannot be saved. 

1633, 1816. — When God revealeth to us any thing, or assureth 
us of any event to come, he dischargeth us not thereby of our requisit 
endeavours and labours for atcheivino; the same ; not executing 
ordinarily his designements toward men otherwise then by their 
owne free wil and actions. S. Paul said not here : Let us doe what 
we list, worke we or sit we stil, whether the mariners goe out or tarie 
within, we are al sure to be saved, for so God hath revealed to me, 
and he cannot lie, neither can it fal otherwise ; but contrariewise 
saith he : If these mariners leave the ship, you can not be saved. 
So say al true Catholike preachers to Christian people : What provi- 
dence, predestination, or foresight soever God have of your salvation, 
you are not thereby constrained any way ; you have free wil stil, 
and cannot be saved (though you be predestinate) except you keep 
God's commandments, repent you of your sinnes, beleeve, live and die 
wel. And if it were revealed to any man, that he were one of God's 

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DOCTRINES OF THE CHURCH OF ROME. 



elect, and that he should finally die in grace and be saved, yet he 
were bound to worke his salvation with feare and trembling, as 
S. Paul both did and taught, lest he become reprobate : no lesse 
then the same Apostle here and his fellowes, though they had their 
life promised to them of God, yet were bound to labour and use al 
possible diligence that they might not be drowned. 

Romanes i. 24. Douay, 1633. — (For the which cause God hath 
delivered them up unto the desires of their hart, into uncleannesse, 
for to abuse their owne bodies among themselves ignominiously). 

1633, 1816.— Ephesians the 4th and 19th. he saith, They have 
delivered or given themselves up to all uncleannesse. By which con- 
ference of Scriptures we learne that themselves are the cause of their 
owne sinne and damnation, God of his justice permitting and leaving 
them to their owne wil, and so giving them up into passions, &c. 

Romanes ii. 4. Douay, 1633. — Or doest thou contemne the 
riches of his goodnes and patience and longanimity, not knowing 
that the benignity of God bringeth thee to penance. 

1633, 1816. — This proveth that God offereth his grace and mercie 
to many, and by long patience and suffrance expected their repen- 
tance, differing their punishments of purpose that they may amend, 
and that he is not delighted in their perdition, nor is the cause of 
their sinne : but contrariewise that they harden their owne harts, 
and of their owne free wil reject his grace and contemne his 
benignitie. 

Romanes vi. 23. Douay, 1633. — For the stipends of sinne, death. 
But the grace of God life everlasting in Christ Jesus our Lord. 

1633. — The sequele of speach required, that as he said, Death 
or damnation is the stipend of sinne, so life everlasting is the 
stipend of justice ; and so it is, and in the same sense he spake 
in the last chapter : that as sinne reigned to death, so grace may 
reign e by justice to life everlasting. But here he changed the sen- 
tence somewhat, calling life everlasting grace, rather then reward : 
because the merits by which we attaine unto life, be al God's guift 
and grace. 

Romanes vii. 15. Douay, 1633. — That which I worke, I under- 
stand not. For not that which I wil, the same doe I ; but which 
I hate, that I doe. 

1633, 1810. — This being understood of S. Paul himself, or any 
other just person, the sense is, that the flesh and inferiour part 
stirreth up divers disordered motions and passions or perturbations 



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165 



against the mind, and upon such a sodain sometimes invadeth the 
same, that before it attendeth or reason can gather itself to deliberate, 
man is in a sort (though unwittingly) entangled. Which as soone 
as it is perceeved, being of the just condemned, rejected, and resisted, 
never maketh him a sinner. 

He meaneth not, that he can doe no good that he willeth or 
desireth, or that he is ever forced to doe that which his wil agreeth 
not unto ; but that by reason of the forciblenesse of concupiscence, 
and wherof he cannot rid himself during life, he cannot accomplish al 
the desires of his spirit and mind, according as he saith to the Gala- 
tians : The flesh coveteth against the spirit, and the spirit against 
the flesh, but not whatsoever you wil, you can doe. 

1843. — The Apostle here describes the disorderly motions of 
passion and concupiscence : which oftentimes in us get the start of 
reason : and by means of which even good men suffer in the inferior 
appetite w r hat their will abhors : and are much hindred in the 
accomplishment of the desires of their spirit and mind. But these 
evil motions (though they are called the law of sin because they 
come from original sin, and violently tempt and incline to sin) as 
long as the will does not consent to them, are not sins, because they 
are not voluntary. 

Romanes vii. 19. Douay, 1633. — For not the good which I wil, 
that doe I : but the evil which I wil not, that I doe. 

1633, 1816. — So may the just also be forced by the rage of con- 
cupiscence or sensual appetite, to doe or suffer many things in his 
inferiour part or external members, which his wil consenteth not 
unto. And so long it is so farre from sinne, that (as S. Augustine 
saith) he need never say to God, forgive us our sinnes, for the 
same. For sinne is voluntarie and so be not these passions. 

1633, 1816. — It maketh not any thing against free wil that the 
Apostle saith, that good men doe or suffer sometimes in their bodies, 
that which the wil agreeth not unto ; but it proveth plainely free 
wil : because the proper act therof, that is to wil or nil, that is to 
consent or dissent, is ever (as you may see here) free in itself : 
Though there may be internal or external force to stay the members 
of a man that they obey not in every act, that which the wil com- 
mandeth or prescribeth. And therfore that is never imputed to 
man which he doth in his external or internal faculties, when wil 
concurreth not. Yea afterwards (verse xx.) the Apostle Non ego 
operor, Man doeth not that which is not done by his wil : which 



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DOCTRINES OF THE CHURCH OF ROME. 



doth most evidently prove free wil. Al which S. Augustin cleerly 

teacheth in manie places. 

Romanes vii. 23. Douay, 1633. — But I see another law in my 
members, repugning to the law of my mind, and captiving me in 
the law of sinne that is in my members. 

1633, 1816. — Nothing done by concupiscence (which the Apostle 
here calleth sinne) whereunto the spirit, reason, or mind of man 
consenteth not, can make him guilty before God. Neither can the 
motions of the flesh in a just man ever any whit defile the opera- 
tions of his spirit, as the Lutherans doe hold, but make them often 
more meritorious, for the continual combat that he hath with them. 
For it is plaine that the operations of the flesh and of the spirit doe 
not concurre together to make one act, as they imagine : the Apostle 
concluding cleane contrarie : That in mind he serveth the Law of 
God, in flesh the law of sinne, that is to say, concupiscence. 

Romanes viii. 14. Douay, 1633. — For whosoever are led by the 
spirit of God they are the sonnes of God. 

1633. — He meaneth not that the children of God be violently 
compelled against their wills, but that they be sweetly drawen, 
moved or induced to doe good. 

Romanes viii. 30. Douay, 1633. — And whom he hath pre- 
destinated ; them also he hath called. And whom he hath called : 
them also he hath justified. And whom he hath justified : them 
also hath he glorified. 

1633, 1816. — God's eternal foresight, love, purpose, predesti- 
nation, and election of his deere children, and in time their calling, 
justifying, glorifying by Christ, as al other actes and intentions of 
his divine wil and providence towards their salvation, ought to be 
reverenced of al men, with dreadful humilitie, and not to be sought 
out or disputed on with presumptuous boldnes and audacitie. For 
it is the gulfe that many proud persons, both in this Age and 
alwayes, have by God's just judgment perished in, founding there 
on most horrible blasphemies against God's mercie,. nature, and 
goodnes, and divers damnable errours against man's free wil, and 
against al good life and religion. This high conclusion is here set 
downe for us, that we may learne to know of whom we ought to 
depend in al our life, by whom we expect our salvation, by whose 
providence al our graces, guifts, and workes doe stand : by what an 
everlasting gracious determination, our redemption, which is in 
Christ Jesus, was designed : and to give God incessable thankes for 



ELECTION AND REPROBATION. 



167 



our vocation and preferment to the state we be in, before the Jewes, 
who deserved no better then they, before the light of his mercie 
shining upon us, accepted us, and rejected them. But this said 
eminent truth of God's eternal predestination standeth, (as we are 
bound to beleeve under paine of damnation, whether we understand 
how or no) and so S. Augustin in al his divine workes written of 
the same, defendeth, declareth, proveth and convinceth, that it doth 
stand (I say) with man's free wil and the true libertie of his actions, 
and forceth no man to be either il or good, to sinne or virtue, to 
salvation or damnation, nor taketh away the meanes or nature of 
merits, and co-operation with God to our owne and other men's 
salvation. 

Romanes viii. 38. Douay, 1633. — For I am sure that neither 
death, nor life, nor Angels, nor Principalities, nor Powers, neither 
things present, nor things to come, neither might. 

1633, 1816. — This speach is common to S. Paul according to the 
latin translation, when he had no other assured knowledge but by 
hope : as in divers places : Where the Greeke word signifieth only 
a probable perswasion, and therfore except he meane of himself by 
special revelation, or of the predestinate in general (in which two 
cases it may stand for the certitude of faith or infaillible knowledge) 
otherwise that every particular man should be assured infaillibly 
that himself should be justified, and not that only, but sure also 
never to sinne, or to have the guift of perseverance, and certaine 
knowledge of his predestination : that is most damnable, false illu- 
sion and presumption, condemned by the Fathers of the holy 
Councel of Trent. 

1843. — That is I am perswaded, as it is in the Greek. 

Romanes ix. Argument. Douay, 1633.— With a protestation 
of his sorrow for it, (lest they should thinke him to rejoice in their 
perdition) he insinuateth the Jewes to be reprobate, although they 
come of Abraham's flesh, saying, to be the sonnes of God goeth not 
by that, but by God's grace, considering that al were one damned 
masse. By which grace the Gentils to be made his people ; and so 
the Prophets to have foretold of them both ; And the cause herof to 
be, that the Gentils submit themselves to the faith of Christ, which 
the Jewes wil not. 

Romanes ix. 22. Douay, 1633. — And if God willing to shew 
wrath, and to make his might knowen, susteined in much patience 
the vessels of wrath apt to destruction. 



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DOCTRINES OF THE CHURCH OF ROME. 



1633, 1816. — That God is not the cause of any man's repro- 
bation or damnation, otherwise then for punishment of his sinnes, he 
sheweth by that, that he expecteth al men's amendment with great 
patience, and consequently that they have also free wiL 

Romanes ix. 32. Douay, 1633. — Why so? Because not of 
faith, but as it were of workes- For they have stumbled at the 
stone of stumbling. 

1633, 1816. — Here we see that they are the cause of their owne 
damnation by infidelity. 

Romanes ix. 6. Douay, 1633. — But not that the word of God is 
frustrate. For not al that are of Israel, they be Israelites. 

1633, 1816. — Though the people of the Jewes were many waies 
honoured and priviledged, and namely by Christes taking flesh of 
them, yet the promise of grace and salvation was neither only made 
to them, nor to al them that carnally came of them or their Fathers : 
God's election and mercie depending upon his owne purpose, wil, and 
determination, and not tied to any Nation, familie or person. 

1843. — Not all who are the carnal seed of Israel, are true 
Israelites in God's account : who as by his free grace he heretofore 
preferred Isaac before Ismael, and Jacob before Esau, so he could, 
and did by the like free grace, election, and mercy, raise up spiritual 
children by faith to Abraham and Israel, from among the gentiles, 
and prefer them before the carnal Jews. 

Romanes ix. 10. Douay, 1633. — And not only she. But Rebecca 
also conceiving at once, of Isaac our Father. 

1633, 1816. — It is proved also by God's choosing of Jacob before 
Esau, (who were not only brethren by father and mother, but also 
twinnes, and Esau the elder of the two, which according to carnal 
count should have had the preeminence,) that God in giving grace 
followeth not the temporal or carnal prerogatives of men or families. 

Romanes ix. 11. Douay, 1633. — For when they were not yet 
borne, nor had done any good or evil, (that the purpose of God 
according to election might stand). 

1633, 1816. — By the same example of those twinnes, it is 
evident also, that neither nation nor particular persons be elected 
eternally, or called temporarily, or preferred to God's favour before 
others, by their owne merits : because God, when he made choise, 
and first loved Jacob, and refused Esau, respected them both as il, 
and the one no lesse then the other guilty of damnation for original 
sinne, which was alike in them both. And therfore where he might 



I 



ELECTION AND REPROBATION. 



169 



justly have reprobated both, he saved of mercie one. Which one, 
therfore, being as il and as void of good as the other, must hold of 
God's eternal purpose, mercie, and election, that he was preferred 
before his brother, which was elder then himself, and no worse then 
himself. And his brother Esau on the other side hath no cause to 
complaine. For that God neither did nor suffered any thing to be 
done towards him, that his sinne did not deserve. For although God 
elect eternally and give his first grace without al merites, yet he doth 
not reprobate or hate any man but for sinne or the foresight thereof. 

1843. — By this example of these twins, and the preference of the 
younger to the elder, the drift of the Apostle is to shew that God, 
in his election, mercy, and grace, is not tied to any particular 
nation, as the Jews imagined, nor to any prerogative of birth, or 
any foregoing merits. For as antecedently to his grace, he sees no 
merits in any, but finds all involved in sin, in the common mass of 
condemnation ; and all children of wrath ; there is no one whom he 
might not justly leave in that mass, so that whomsoever he delivers 
from it he delivers in his mercy : and whomsoever he leaves in it, he 
leaves in his justice. As when, of two equally criminal, the king 
is pleased out of pure mercy to pardon one, whilst he suffers justice 
to take place in the execution of the other. 

Romanes ix. 14 Douay, 1633. — What shal we say then? is 
there iniquitie with God ? God forbid. 

1633, 1816. — Upon the former discourse, that of two persons 
equal, God calleth the one to mercie, and leaveth the other in his 
sinne, one might inferre that God were unjust and an accepter of 
persons. To which the Apostle answereth, that God were not just 
nor indifferent indeed, so to use the matter where grace or salvation 
were due. As if two men being Christned, both beleeve wel and 
live wel : if God should give Heaven to the one, and should damne 
the other, then were he unjust, partial, and forgetful of his promise : 
but respecting or taking two, who both be worthy of damnation, (as 
al are before they be first called to mercie,) then the matter standeth 
on mere mercie, and of the giver's wil and liberalitie, in which case 
partialitie hath no place. As for example : — 

1. Two malefactours being condemned both for one crime, the 
Prince pardoneth the one, and letteth the law proceed on the other. 

1. So likewise, God seeing al mankind and every one of the same 
in a general condemnation and masse of sinne, in and by Adam, 
delivereth some, and not other some. 



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DOCTRINES OF THE CHURCH OF ROME. 



2. The theefe that is pardoned, can not attribute his escape to 
his owne deservings, but to the Prince's mercie. 

2. Al that be delivered out of that common damnation, be 
delivered by grace and pardon, through the meanes and merits of 
Christ. 

3. The theefe that is executed can not chalenge the Prince that 
he was not pardoned also : but must acknowledge that he hath his 
deserving. 

3. Such as be left in the common case of damnation, cannot com- 
plaine, because they have their deserving for sinne. 

4. The standers by must not say, that he was executed because 
the Prince would not pardon him. For that was not the cause, but 
his offense. 

4. We may not say that such be damned, because God did not 
pardon them, but because they did sinne, and therfore deserved it. 

5. If they aske further, why the Prince pardoned not both, or 
executed not both : the answer is, that as mercie is a goodly vertue, 
so justice is necessarie and commendable. 

5. That some should be damned, and not al pardoned, and other 
some pardoned rather then al condemned, is agreeable to God's 
justice and mercie : both which vertues, in God's providence towards 
us, are recommended. 

6. But if it be further demanded why John rather then Thomas 
was executed ; or Thomas rather then John pardoned : Answer, 
that (the parties being otherwise equal) it hangeth merely and wholy 
upon the Prince's wil and pleasure. 

6. That Saul should be rather pardoned than Caiphas, (I meane, 
were two be equally evil and undeserving) that is only God's holy wil 
and appointment, by which many an unworthy man getteth pardon, 
but no good or just, or innocent person, is ever damned. 

1633, 1816. — In al this mercie of God towards some, and justice 
towards other some, both the pardoned worke by their owne free wil, 
and thereby deserve their salvation, and the other no lesse by their 
owne free wil, without al necessitie, worke wickednes, and them- 
selves, and only of themselves, procure their owne damnation. 
Therfore no man may without blasphemie say, or can truely say, 
that he hath nothing to doe towards his owne salvation, but wil live, 
and thinketh he may live without care or cogitation of his end the 
one way or the other, saying : If I be appointed to be saved, be it 
so ; if I be one designed to damnation, I cannot help the matter ; 



ELECTION AND REPROBATION. 



171 



come what come may. These speaches and cogitations are sinful, 
and come of the enemy, and be rather signes of reprobation then of 
election. Therfore the good man must, without search of God's 
secrets, worke his owne salvation, and (as S. Peter saith,) make his 
election sure by good ivorkes, with continual hope of God's mercie, 
beino- assured that if he beleeve wel and doe wel, he shal have wel. 
For example, if a husbandman should say : If God wil, I shal have 
corne enough ; if not, I cannot make it : and so neglect to til his 
ground : he may be sure that he shal have none, because he wrought 
not for it. Another man useth his diligence in tilling and ploughing, 
and committeth the rest to God : he fmdeth the fruit of his labours. 

Romanes ix. 16. Douay, 1633. — Therfore it is not of the wilier, 
nor the runner, but of God that sheweth mercie. 

1633, 1816. — If our election, calling, or first comming to God, 
lay wholy or principally upon our owne wil or workes ; or if our 
willing or endeavouring to be good, would serve without the help and 
grace of God, as the Pelagians taught, then our election were wholy 
in ourselves, which the Apostle denieth. And then might Pharao 
and other indurate persons (whom God hath permitted to be obstinate, 
to shew his power and just judgement upon them,) be converted when 
themselves list, without God's help and assistance ; whereas we see 
the contrarie in al such obstinate offenders, whom God for punish- 
ment of former sinnes visiteth not with his grace, that by no threats, 
miracles, nor perswasion, they can be converted. Whereupon we 
may not with Heretikes inferre, that man hath not free wil, or that 
our wil worketh nothing in our conversion or comming to God : but 
this only, that our willing or working of any good to our salvation, 
commeth of God's special motion, grace, and assistance, that it is 
the secondary cause, not the principal. 

1843. — That is by any power or strength of his own, abstracting 
from the grace of God. 

Romanes ix. 17. Douay, 1633. — For the Scripture saith to 
Pharao ; That to this purpose have I raised thee, that in thee I 
may shew my power ; and that my name may be renowned in the 
tuhole earth. 

1633, 1816. — He doth not say, that he hath of purpose raised or 
set him up to sinne, or that he was the cause of the same in Pharao, 
or that he intended his damnation directly or absolutely, or any 
otherwise but in respect of his demerits : but rather (as the Apostle 
saith straight after in this chapter of such hardned and obstinate 



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DOCTRINES OF THE CHURCH OF ROME. 



offenders) that he with long patience and toleration expected his 
conversion, and as (S. Chrysostom interpreteth this word) preserved 
him alive to repent, whom he might justly have condemned before. 
In the 9 th of Exodus x., whence this allegation is, we read, I have put 
or set thee up, as here, / have raised thee. That is to say, I have 
purposely advanced thee to be so great a King, and chosen thee out 
to be a notorious example both of the obdurate obstinacie that is in 
such whom I have for so great sinnes forsaken, and also to shew to 
the world, that no obstinacie of never so mightie offenders can resist 
me, or doe any thing which shal not fal to my glorie. Which is no 
more to say, but that God often for the punishment of Nations, and 
to shew his justice and glorie, giveth wicked Princes unto them, and 
by indowing them with power and propertie, and by taking his grace 
from them upon their deserts, so hardneth their harts, as they with- 
stand and contemne him, and afflict his people, in whose end and 
fal, either temporal or eternal, at the length God wil ever be 
glorified. Neither would he either raise or suffer any such, or give 
them power and prosperitie in this life, whereupon he knoweth they 
wil be worse, but that he can worke al that to his honour and glorie. 
Mary ! that he useth not such rigorous justice on al that deserve it, 
that is his great grace and mercie. And that he exerciseth his 
justice upon some certaine persons, rather then upon other some of 
equal deserts, that lieth wholy upon his wil, in whose judgement 
there be many things secret, but nothing unjust : as S. Augustine 
teacheth — Sermon 8S. Where (as also, and in other places) he 
hath manie goodlie lessons touching this high point of doctrine. 
Of which we intend to recite some more upon the 7th or 9th 
chapter of Exodus ; if God wil give us meanes to set forth the old 
Testament in English. 

1843. — Not that God made him on purpose that he should sin, 
and so be damned ; but foreseeing his obstinacy in sin, and the 
abuse of his own free will, he raised him up to be a mighty King, to 
make a more remarkable example of him : and that his po^yer might 
be better known : and his justice, in punishing him, published 
throughout the earth. 

Romanes ix. 20. Douay, 1633. — man, Who art thou that 
doest answer God ? Doth the worke say to him that wrought it : 
Why hast thou made me thus ? 

1633, 1816. — Here the Apostle staieth the rashnes and presump- 
tion of such poore wormes, as take upon them to question with God 



ELECTION AND REPROBATION. 



173 



of their election or reprobation, as certaine impious Heretikes of our 
time have done, setting out bookes farsed with most blasphemous 
and erroneous doctrine concerning this high and hidden mysterie, 
and have given occasion to the ignorant which alwaies be curious, 
to jangle, and perniciously to erre in these things, that are impos- 
sible to be understood of any, or wel thought of, but of the obedient 
and humble. 

Romanes ix. 21. Douay, 1633. — Or hath not the potter of clay 
power of the same masse to make one vessel unto honour, and 
another unto contumely. 

1633, 1816. — This example of the pot and potter reacheth no 
further but to declare, that the creature may not reason with God his 
maker, why he giveth not one so great grace as another, or why he 
pardoneth not one as wel as another, no more than the chamber pot 
may challenge the potter, why he was not made a drinking pot as 
wel as another : And therfore the Heretikes that extend this simili- 
tude to prove that man hath no free wil no more than a peece of 
clay, doe untruely and deceitfully apply the example. Specially 
when we may see expressly in the booke of Exodus, that Pharao, 
notwithstanding his indurate hart, had free wil ; where both it is 
said : He would not dismisse the people ; and, He indurated 
his owne hart himself. And this Apostle also writeth, that a man 
may cleanse himself from the filthy, and so become a vessel of 
honour in the house of God. 

1843. — This similitude is used, only to shew that we are not to 
dispute with our maker, nor to reason with him why he does not 
give as much grace to one as to another : For since the whole lump 
of our clay is vitiated by sin, it is owing to his goodness and mercy, 
that he makes out of it so many vessels of honour ; and it is no 
more than just that others, in punishment of their unrepented-of 
sins, should be given up to be vessels of dishonour. 

Romanes x. 16. Douay, 1633. — But al doe not obey the Ghospel. 
For Esay saith, Lord, who hath beleeved the hearing of us. 

1633, 1816. — We see then that it is in a man's free wil to 
beleeve or not to beleeve, to obey or disobey the Ghospel or truth 
preached. 

Romanes x. 20. Douay, 1633. — But Esay is bold, and saith : i" 
was found of them that did not seeke me : openly I appeared to 
them that asked not of me. 

1633, 1816. — That Christ was found of those that never asked 



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DOCTRINES OF THE CHURCH OF ROME. 



after him, it proveth that the first grace and our first justification is 
without merits. That God called so continually and earnestly by 
his Prophets, and by other his signes, and wonders upon the Jewes, 
and they withstood it, free wil is proved ; and that God would have 
men saved, and that they be the cause of their owne damnation 
themselves. 

Romanes xi. 8. Douay, 1633. — As it is written : God hath given 
them the spirit of compunction, eyes that they may not see, and 
eaves, that they may not heave, until this present day. 

1633, 1816. — It doth not signifie his working or action, but his 
permission. And S. Augustin saith, not by putting malice into 
them, but by not imparting his grace unto them, and that through 
their owne deserts alwaies, and their owne willes ever properly 
working the same. 

1843. — Not by his working or acting in them : but by his per- 
mission, and by withdrawing his grace in punishment of their 
obstinacy. 

Romanes xi. 20. Douay, 1633. — Wei: because of incredulitie 
they were broken, but thou by faith dost stand : be not too highly 
wise : but feare. 

1633, 1816. — He represseth the pride of the Gentil: vanting 
themselves of their receiving, and of the Jewes rejection, namely, in 
that they thought the Jewes to be forsaken for no other cause, but 
that they might come into their roomes : declaring that the direct 
and proper cause of their forsaking, was their incredulity, exhorting 
the Gentils to beware of the same, because they may fal as wel as 
the others, and that God is as like to execute justice against them 
as against the Jewes ; as he hath done in many Nations falling to 
heresie. 

Romanes xi. 22. Douay, 1633. — See then the goodnes and the 
severitie of God ; upon them surely that are fallen the severitie ; 
but upon thee the goodnes of God, if thou abide in his goodnes ; 
otherwise thou also shalt be cut off. 

1633, 1816, 1843. — We see that he which standeth by faith may 
fal from it, and therfore must live in feare, and not in the vaine 
presumption and securitie of the Heretikes. 

Romanes xi. 30. Douay, 1633. — For as you also sometime did 
not beleeve God, but now have obteined mercie because of their 
incredulitie. 

1633, 1816. — As the Gentils which before beleeved not, found 



ELECTION AND REPROBATION. 



175 



mercie and came to faith, when the J ewes did fal ; so the Jewes not 
now beleeving, when al the Gentils have obteined mercie, shal in 
the end of the world by God's disposition obtaine grace and pardon 
as the Gentils have done. 

Romanes xi. 33. Douay, 1633. — depth of the riches of the 
wisedom and of the knowledge of God ! How incomprehensible are 
his judgements, and his waies unsearcheable ? 

1633, 1816. — The Apostle concludeth that no man ought to 
search further into God's secret and unsearchable counsels of the 
vocation of the Gentils, and rejecting the Jewes, otherwise then 
this ; that al which be rejected, for their sinnes, be justly rejected, 
and al that be saved, by God's great mercie and Christ's grace, be 
saved. And whosoever seeketh among the people to spread contagion 
of curiosity by seeking further after things past man's or angel's 
reach, they over reach and over throw themselves. If thou wilt be 
saved, beleeve, obey the Church, feare God and keep his commande- 
ments : that is thy part and every man's els. Thou maist not 
examine whether thou be predestinate or reprobate, nor seeke to 
know the waies of God's secret judgement toward thyself or other 
men. It is the common enemy of our soules, that in this unhappy 
time hath opened blasphemous tongues, and directed the proud 
pennes of Calvin, Beza, Verone, and such reprobates, to the discussing 
of such particulars, to the perdition of many a simple man, and 
specially of yong Scholers in Universities, which with lesse studie 
may learne to be proud and curious, then to be humble, wise, and 
obedient. 

2 Corinthians vi. 1. Douay, 1633. — And we helping do exhort 
that you receive not the grace of God in vaine. 

1633, 1816. — The grace of God worketh not in man against his 
wil, nor forceth any thing without his acceptation and consent ; and 
therfore it lieth in man's wil to frustrate or to follow the motion of 
God, as this text plainely proveth. 

Galatians v. 17. Douay, 1633. — For the flesh lusteth against 
the spirit, and the spirit against the flesh : for these are adversaries 
one to another, that not what things soever you wil, these you doe. 

1633, 1816. — Here men thinke, saith S. Augustin, that the 
Apostle denieth that we have free libertie of wil : Not understanding 
that this is said to them, if they wil not hold fast the grace of faith 
conceived, by which only they can walke in the spirit, and not 
accomplish the concupiscences of the flesh, S. Augustin sheweth 
hereby, that not only infidelitie is a damnable sinne. 



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DOCTRINES OF THE CHURCH OF ROME. 



Ephesians iv. 23. Douay, 1633. — And be renewed in the spirit 
of your mind. 

1633. — The Apostle teacheth us not to apprehend Christ's justice 
by faith only, but to be renewed in ourselves truly, and to put on us 
the man formed and created in justice and holiness of truth. By the 
which free wil also is proved to be in us, to worke with God, or to 
consent unto him in our sanctification. 

Philipians ii. 12, 13. Douay, 1633.— 12. Therfore, my Dearest, 
(as you have alwaies obeied) not as in the presence of me only, but 
much more now in my absence, with feare and trembling worke your 
salvation : 13. For it is God that worketh in you both to wil and 
to accomplish, according to his good wil. 

1633, 1816. — Against the vaine presumption of Heretikes that 
make men secure of their predestination and salvation, he willeth 
the Philippians to worke their salvation with feare and trembling, 
according to that other Scripture, blessed is the man that alwaies is 
fearful. — Prov. viii. 14. 

Of this thus saith S. Augustin. Not because the Apostle saith, 
it is God that worketh in you both to wil and worke, must we thiukc 
he taketh away our free wil. For if it were so, then would he not 
a litle before have willed them to worke their owne salvation with 
feare and trembling : For when they be commanded to worke, their 
free wil is called upon : but with trembling and feare is added, lest 
by their attributing their wel working to themselves, they might be 
proud of their good deeds as though they were of themselves. 

1 Timothee ii. 4. Douay, 1633. — Who wil al men to be saved, 
and to come to the knowledge of the truth. 

1633, 1816. — The perishing or damnation of men must not be 
imputed to God, who delighteth not in any man's perdition, but hath 
provided a general medicine and redemption to save al from perish- 
ing that wil accept it, or that have it applied unto them by his 
Sacraments and other meanes by him ordained, and so would have 
al saved by his conditional wil and ordinance : that is if men wil 
themselves, by accepting, doing, or having done unto them, al 
things requisit by God's law. For God useth not his absolute wil 
or power towards al in this case. But he that list see the maniford 
senses (all good and true) that these words may beare, let him see 
S. Augustin and S. Damascene. 

2 Timothee ii. 25. Douay, 1633. — With modestie admonishing 
them that resist tho truth : lest some time God give them repentance 
to know the truth. 



ELECTION AND REPROBATION. 



177 



1 633. — Conversion from sinne and heresie is the guift of God and 
of his special grace : yet here we see, good exhortations and prayer, 
and such other helps of man be profitable thereunto. Which could 
not be, if we had not free wil. 

2 Timothee ii. 21. Douay, 1633. — If any man therfore shal 
cleanse himselfe from these, he shal be a vessel unto honour, sanctified 
and profitable to our Lord, prepared to every good worke. 

1633, 1816. — Man then hath free wil to make himselfe a vessel 
of salvation or damnation : though salvation be attributed to God's 
mercie princippally, the other to his just judgement : neither of both 
being repugnant to our free wil, but working with and by the same, 
al such effects in us as to his providence and our deserts be agreable. 

James iv. 8. Douay, 1633. — Approch to God, and he wil approch 
to you. Cleanse your hands, ye sinners : and purine your harts, ye 
double of mind. 

1633. — Free wil and man's owne endeavour necessarie in comming 
to God. 

1633, 1816. — Man we see here maketh himself cleane, and purgeth 
his owne hart. Which derogateth nothing to the grace of God being 
the principal cause of the same. Yet protestants thinke we derogate 
from Christ's Passion when we attribute such effects to our owne 
workes, or to other secondarie helps and causes. 

1 Peter iv. 18. Douay, 1633. — And if the just man shal scarce 
be saved, where shal the impious and sinner appeare ? 

1633, 1816. — Not that a man dying just and in the favour of 
God, can afterward be in doubt of his salvation, or may be rejected 
of God : but that the just being both in this life subject to assaults, 
tentations, troubles, and dangers of falling from God and loosing their 
state of justice, and also oftentimes to make a straight count, and 
to be temporally chastised, in the next life, cannot be saved without 
great watch, feare, and trembling, and much labouring and chastise- 
ment. And this is farre contrarie to the Protestants doctrine, that 
putteth no justice but in faith alone, maketh none just in deed and 
in truth, teacheth men to be so secure and assured of their salvation, 
that he that hath lived wickedly al his life, if he only have their 
faith at his death, that is, if he beleeve stedfastly that he is one of 
the elect, he shal be as sure of his salvation immediately after his 
departure, as the best liver in the world. 

1843. — That is, not without much labour and difficulty ; and 

N 



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DOCTRINES OF THE CHURCH OF ROME. 



because of the dangers which constantly surround, the temptations 
of the world, of the devil, and of our own corrupt nature. 

1 John iii. 3. Douay, 1633. — And every one that hath this hope 
in him sanctifieth himself, as he also is holy. 

1633. — This teacheth us that man sanctifieth himself by his free 
wil working together with God's Grace. — S. Augustin. 

Apocalypse ii. 4. Douay, 1633. — But I have against thee a few 
things, because thou hast left thy first charitie. 

1633. — By this we see is plainely refuted that which some 
Heretikes hold, that a man once in grace or charitie, can never fal 
from it. 

Apocalypse vii. 4. Douay, 1633. — And I heard the number of 
them that were signed, an hundred fourtie four thousand were 
signed, of every tribe of the children of Israel. 

1633.— Of al the tribes put together so many 144000. He 
signifieth by these thousands, and the multitudes following, al the 
elect ; but the elect of the Jewes, to be in a certaine number : the 
elect of the Gentils to be innumerable. 

Apocalypse xvii. 17. Douay, 1633. — For God hath given into 
their harts, to doe that which pleaseth him : that they give then- 
kingdom to the beast, til the words of God be consummate. 

1633. — Not forcing or moving any to follow Antichrist, but 
by his just judgement, and for punishment of their sinnes, per- 
mitting them to beleeve and consent to him. 



CHAPTER XII. 



BAPTISM. 

Genesis i. 2. Douay, 1635. — And the earth was void and 
vacant, and darkenes was upon the face of the depth : and the 
spirit of God moved over the waters. 

1635. — In the Hebrew it is signified, that the spirit of God was 
on the waters to make them fertile, for that fishes and birds were to 
be pro-created thereof: the word is, sat upon, to produce fruit, 
(saith S. Hierom) from the waters, as a hen by her heate produceth 
life in the egge. And the said S. Hierom and before him Tertullian 
teach, that this was a figure of Baptism, which consisteth of water 
and the Holy Ghost. For as water in the beginning of the World 
received a certaine vital vertue of the Holy Ghost to produce living 
creatures, so also Baptisme receiveth vertue of the same Holy Ghost 
to pro-create new Men. Wherupon Tertullian calleth Christians 
fishes, because they are gotten from the waters, and thence have their 
first spiritual life. Let it not therefore seeme strange (saith he) 
that in Baptisme waters give life. 

Psalme cv. 10. Douay, 1635. — And he saved them from the 
hand of them that hated them : and he redeemed them out of the 
hand of the enemie. 

1635. — What price (or ransom) saith S. Augustin, was given in 
this redemption ? Or is it a prophecie, that this was done in figure of 
Baptisme, where we are redeemed from the hand of the divel by a 
great price, which is the bloud of Christ ? Wherupon it was more 
conveniently figured, not by what sea soever, but by the red sea : 
For bloud hath Red colour. And touching the effect of Baptisme 
destroying al former sinnes, he teacheth in the exposition of the 
next Psalme (and either the same holie father, or some other good 
authour) that as the Israelites passed safely through the red sea, 
and al the Egyptians going in with them were drowned : so the 
baptized are saved in the water of baptisme and al their sinnes are 
distroyed. 

N 2 



180 



DOCTRINES OF THE CHURCH OF ROME. 



Psalme cxviii. 106. Douay, 1635. — I sware and have determined 
to keep the judgements of thy justice. 

1635. — Such profession God's people made in the old law, in 
Circumcision, or at other times : Christians make it in baptisme. 

Ezekiel xxxvi. 25. Douay, 1635. — And I will poure out upon 
you cleane water, and you shal be clensed from al your contami- 
nations, and from al your Idols wil I dense you. 

1635. — Rabbi David and the Chaldee Paraphrases expound this 
place of remission of sinne. And al Christian Doctours understand 
it of baptisme, which indeed is in water clensing sinnes. 

Continuance of the Church and Religion, vol ii., page 944. 

And likewise his other prophecie Ezekiel xl. 1, waters issued 
forth under threshold of the house towards the east, cannot be under- 
stood of any other waters then of baptisme. 

The purifications, oblations, and other workes of penance 
practised by the people, after their returne from captivitie 
written, Esd. ii. 9, 10, 13, testifie their observation of the law in 
this point, by which the Sacrament of penance in the new testa- 
ment was prefigured. 

In like sort the continuance of Priesthood and priestlie functions 
is manifest in the books of Esdras, and of other Prophets, which 
prefigured the Sacrament of holie Orders, in the Church of Christ 

Matthew iii. 11. Douay, 1633. — I indeed baptize you in water 
unto pennance, but he that shal come after me, is stronger than I, 
whose shoes I am not worthy to beare, he shal baptize you in the 
Holy Ghost, and fire. 

1633, 1816. — John's Baptisme did not remit sinnes, nor was 
comparable to Christ's baptisme, as here it is playne and in manie 
other places. Yet it is an article of our Adve, that, th' one 
is no better than the other which they say not to extol John's, but 
to derogate from Christ's baptisme, so farre, that they make it of no 
more value or efficacie for remission of sinnes, and grace and justi- 
fication, then was John's : thereby to maintain their manifold 
heresies, that Baptisme taketh not away sinnes ; that a man is no 
cleaner nor juster by the Sacrament of Baptisme then before ; that 
it is not necessarie for children unto salvation, but it is enough to 
be borne of Christian parents ; and such like erroneous positions wel 
knowen among the Calvinists. 

Matthew iv. 17. Douay 1633. — From that time Jesus began to 
preach, and to say : Doe pennance, for the Kingdom of Heaven is at 
hand. 



BAPTISM. 



181 



1633, 1816. — That penance is necessarie also before baptisme, 
for such as be of age ; as John's, so our Saviour's preaching declareth, 
both beginning with penance. 

Matthew xxviii. 19. Douay, 1633. — Going therefore teach ye al 
Nations : Baptizing them in the name of the father, and of 

THE SONNE, AND THE HOLY GHOST. 

1633, 1816. — A commission to baptize and preach to al Nations 
given to the Apostles, and grounded upon Christ's soveraigne autho- 
rity, to whom was given al power in Heaven and in earth. 

Mark i. 8. Douay, 1633. — I have baptized you with water ; but 
he shal baptize you with the Holy Ghost. 

1633, 1816. — John with water only, Christ with the Holy Ghost, 
not only, as the Heretikes hold, that say water is not necessary, but 
with water and the holy Ghost, as it is plaine, John iii., unles a 
man be borne again of water and the Holy Ghost, he shal not 
enter into the kingdom of heaven. 

Marke i. 9. Douay, 1633. — And it came to passe, in those daies 
came Jesus from Nazareth of Galilee ; and was baptized of John 
in Jordan. 

1633, 1816. — The humility of Christ not disdaining his servant's 
baptisme. Which is an example for al faithful not to disdaine 
Christ's Sacraments of any Priest, be he never so simple, being by the 
Catholike Church lawfully called. 

Marke vii. 34. Douay, 1633. — And looking up unto Heaven, he 
grofied, and said to him : Ephpheta, which is, Be thou opened. 

1633, 1816. — The Church doth most godly imitate and use these 
very wordes and ceremonies of our Saviour in the Exorcismes before 
baptisme, to the healing of their soules that are to be baptized, as 
Christ here healed the bodily infirmitie, and the disease of the soule 
together. 

Luke iii. 16. Douay, 1633. — John answered, saying unto al: I 
indeed baptize you with water ; but there shal come a mightier than 
I, whose latchet of his shoes I am not worthie to loose ; he shal 
baptize you in the Holy Ghost and fire. 

1633, 1816. — John was so holy that many might by errour easily 
thinke he was Christ. 

John iii. 5. Douay, 1633. — Jesus answered: Amen, Amen I 
say to thee, unles a man be borne againe of water and the Spirit, 
he cannot enter into the Kingdom of God. 

1633, 1816. — As no man can enter into this world nor have his 



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DOCTRINES OF THE CHURCH OF ROME. 



life and being in the same, except he be borne of his carnal 
parents : no more can a man enter into the life and state of grace 
which is in Christ, or attaine to life everlasting, unles he be borne 
and baptized of water and the Holy Ghost. Whereby we see first, 
this Sacrament to be called our regeneration or second birth, in 
respect of our natural and carnal which was before. Secondly, that 
this sacrament consisteth of an external element of water, and 
internal vertue of the holy spirit : where in it exceleth John's 
baptisme, which had the external element, but not the spiritual 
grace. Thirdly, that no man can enter into the Kingdom of God, 
nor into the fellowship of Holy Church without it. Whereby the 
Pelagians and Calvinists be condemned, that promise life everlasting 
to yong children that die without baptisme, and al other that think 
only faith to serve, or the external element of water superfluous or 
not necessarie : our Saviour's wordes being plaine and general. 
Though in this case, God which hath not bound his grace, in respect 
of his owne freedom, to any Sacrament, may and doth accept them 
as baptized, which either are martyred before they could be baptized, 
or els depart this life with vow and desire to have that Sacrament, 
but by some remedilesse necessitie could not obtaine it. Lastly, it 
is proved that this Sacrament giveth grace, ex opere operato, that 
is, of the worke itself, (which al Protestants denie,) because it so 
breedeth our spiritual life in God, as our carnal birth giveth the life 
of the world. 

1843. — By these words our Saviour hath declared the necessity 
of baptism : and by the word water, it is evident that the appli- 
cation of it is necessary with the words, Matthew xxviii. 19. 

John iv. 2. Douay, 1633. — (howbeit Jasus did not baptize, but 
his Deciples.) 

1633. — He did not baptize ordinarily : yet that he baptized his 
Apostles, S. Augustine thinketh it very probable. 

John ix. 7. Douay, 1633. — And said to him, Goe, wash in the 
poole of Siloe, which is interpreted, Sent He went therfore, and 
washed ; and he came seeing. 

1633, 1816. — This was a figure of baptisme, to which al men 
borne in sinne and blindnes are sent for health and sight. 

John xv. 3. Douay, 1633. — Now you are cleane for the word 
which I have spoken to you. 

1633. — S. Augustin expoundeth it of the Sacramental word of 
baptisme and not as Heretikes doe, of preaching only. 



BAPTISM. 



183 



Acts i. 5. Douay, 1633. — For John indeed baptized with water, 
but you shal be baptized with the Holy Ghost after these few daies. 

1633. — John's baptisme gave not the Holy Ghost. 

1 633. — The aboundant powring of the Holy Ghost upon them on 
whit Sunday he called baptisme. 

Acts viii. 38. Douay, 1633. — And he commanded the chariot to 
stay : and both went downe unto the water, Philip and the Eunuch, 
and he baptized him. 

1633, 1816. — When the Heretikes of this time find mention 
made in Scripture of any Sacrament ministred by the Apostles or 
other in the Primitive Church, they imagine no more was done then 
there is expresly told, nor scarsly beleeve so much. As if imposition 
of hands in the Sacrament of Confirmation be only expresed, they 
thinke there was no chrisme, nor other worke or word used. So 
they thinke no more ceremonie was used in the baptizing of this 
noble man, then here is mentioned. Whereupon S. Augustin hath 
these memorable wordes : In that that he saith, Philip baptized 
him, he would have it understood that al things were done, which 
though in the Scriptures for brivitie sake they are not mentioned, 
yet by order of tradition we know were to be done. 

Actes x. 48. Douay, 1633. — Can any man forbid water, that 
these should not be baptized which have received the Holy Ghost as 
wel as we ? 

1633, 1816. — Such may be the grace of God sometimes towards 
men, and their charitie and contrition so great, that they may have 
remission, justification, and sanctification before the external Sacra- 
ment of Baptisme, Confirmation, or Penance be received ; as we see 
in this example, where at Peter's preaching they al receive the Holy 
Ghost before any Sacrament. But in the same we learne one 
necessarie lesson, that such notwithstanding must needes receive the 
Sacrements appointed by Christ, which whosoever contemneth, can 
never be justified. 

Actes xxii. 17. Douay, 1633. — And now what tariest thou? 
Rise up, and be baptized and wash away thy sinnes invocating his 
name. 

1633. — The Sacrament of baptisme doth itself wash away sinnes 
as here is plaine, and therefore doth not only signifie (as the Here- 
tikes affirme) that our sinnes be forgiven before, or otherwise by faith 
only remitted. Whereby the Churches doctrine is proved to be fully 
agreeable to the Scriptures, that the Sacraments give grace ex opere 



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DOCTRINES OF THE CHURCH OF ROME. 



operato, that is by the force and vertue of the worke and word, done 
and said in the Sacrament. 

Romanes vi. 4. Douay, 1633. — For we are buried togather with 
him by baptisme into death : that as Christ is risen from the dead 
by the glorie of the Father, so we also may walke, in newnesse of life. 

1633, 1816. — R-emission of sinne, new life, sanctification, and 
justification, are given by Baptisme, because it resembleth in us and 
applieth to us Christes death and resurrection, and engrafteth us 
into him. 

Romanes vi. 3. Douay, 1633. — Are you ignorant that al we 
which are baptized in Christ Jesus, in his death we are oaptized ? 

1633, 1816. — That which before he chalenged from the law of 
Moyses, to faith, is now attributed to Baptisme, which is the first 
Sacrament of our faith and the entrance to Christian religion. 
Whereby it is plaine that he meaneth not only faith to justifie, but 
the Sacrament also, and al Christian religion , which he calleth the 
Law of spirit, grace, and faith. 

Romans vii. Douay, 1633, 1816. — Argument. Our former hus- 
band (sinne) with his law, is dead in baptisme : and now we are 
maried to another husband (to Christ) to bring forth children to God, 
that is good workes. And how the Law being good, was yet to us 
the law of sinne and death, because concupiscence reigned in us. 
But now by Baptisme grace reigneth in us, though also concupiscence 
doth remaine and tempt us stil. 

1843. — Argument. We are released by Christ from the law, and 
from the guilt of sin : though the inclination to it still tempt us. 

Romans vii. 4. Douay, 1633. — Therfore my Brethren you also 
are made dead to the Law by the body of Christ ; that you may be 
another man's who is risen againe from the dead, that we may fruc- 
tifie to God. 

1633, 1816.' — Being now baptised and dead to sinne, and engraffed 
in Christ's mystical body, you are discharged of the Jaw of Moyses, 
and are free in Christ. 

Romanes vii. 6. Douay, 1633. — But now we are loased from the 
law of death wherin we were deteined : in so much we serve in new- 
nesse of spirit, and not in the oldnes of the letter. 

1633, 1816. — By Baptisme we have not Christes justice imputed 
to us, but an inward newnesse of spirit given us and resident in us. 

Romans viii. Douay, 1633,1816. — Argument. That now after 
Baptisme we are no more in state of damnation, because by the grace 



BAPTISM. 



185 



which we have received, we are able to fulfil the Law ; unles we doe 
wilfully give the dominion againe to concupiscence. (Then because 
of the persecutions that then were) he coinforteth and exhorteth 
them with many reasons. 

1843. — There is no condemnation to them that being justified by 
Christ, walk not according to the flesh, but according to the spirit. 
Their strong hope and love of God. 

Romans ix. 7. Douay, 1633. — Nor they that are the seed of 
Abraham, al be children : but in Isaac shal the seed be called unto 
thee. 

1633, 1816. — The promise made to Abraham was not in Ismael, 
who was a sonne borne only by flesh and nature ; but in Isaac, who 
was a sonne obtained by promise, faith, and miracle ; and was a 
figure of the Churches children borne to Grod in Baptisme. 

1 Corinthians vii. 14. Douay, 1633. — For the man an Infidel 
is sanctified by the faithful woman ; and the woman an infidel is 
sanctified by the faithful husband : otherwise your children should 
be uncleane, but now they are holy. 

1633, 1816. — When the infidel partie is said to be cleane or sanc- 
tified by the faithful, or the children of their marriage to be cleane, 
we may not thinke that they be in grace or state of salvation 
thereby, but onely that the marriage is an occasion of sanctification 
to the infidel partie and to the children. For S. Augustin con- 
cluded against the Pelagians, as we may doe against the Calvinists, 
holding Christian men's children to be holy from their mother's 
womb and not to need baptisme, that what other sanctification 
soever it be that is here meant, it cannot be enough to salvation 
without faith, baptism, &c. 

1843. — The meaning is not that the faith of the husband or the 
wife is of itself sufficient to put the unbelieving party or their chil- 
dren in the state of grace and salvation : but that it is very often 
an occasion of their sanctification by bringing them to the true faith. 

2 Corinthians i. 22. Douay, 1633. — Who also hath sealed us, 
and given the pledge of the spirit in our harts. 

1633, 1816. — The learned Divines prove by this place and by the 
like in the fourth to the Ephesians, that the Sacrament of baptisme 
doth not only give grace, but imprinteth and sealeth the soule of the 
Baptized, with a spiritual signe, marke, badge, or token, which can 
never be blotted out, neither by sinne, heresie, apostasie, nor other 
waies, but remaineth for ever in man, for the cognizance of his 



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DOCTRINES OF THE CHURCH OF ROME. 



Christendome, and for distinction from others which were never of 
Christes fold, by which also he is as it were consecrated and de- 
puted to God, made capable and partaker of the rightes of the 
Church, and subject to her lawes and discipline. See S. Hierom 
and others. The which Fathers expresse that spiritual signe by 
divers agreable names, which the Church and most divines, after 
S. Augustin, cal the character of Baptisme. By the truth and force 
of which spiritual note or marke of the soul, he specially convinceth 
the Donatistes, that the said Sacrament though given and ministred 
by Heretikes or schismatikes or who els soever, can never be reite- 
rated. As the like indeleble characters given also by the Sacrament 
of confirmation and orders, doe make those also irreiterable and 
never to be received but once. Whereas al other sacraments saving 
these three, may be often received of the self same person, and that 
holy orders cannot be iterated, see S. Augustin and others. The 
like of Confirmation is deemed in the most ancient Councel Tar- 
racon. Chap. vi. Finally, that this character is given only by the 
said three Sacraments, and is the cause that none of them can be in 
any man repeated or reiterated, see the decrees of the Councels 
Florentine and Trent. Which yet is no new devise of them, as the 
Heretikes falsely afiirme, but agreeable (as you see) both to the 
scriptures and also to the ancient Fathers and Councels. 

1 Corinthians i. 24. Douay, 1633. — Not because we overrule your 
faith : but, we are helpers of your joy. For in the faith you stand. 

1633, 1816. — Calvin and his seditious Sectaries with other like 
which despise dominion, as S. Jude describeth such, would by this 
place deliver themselves from al yoke of spiritual Magistrates and 
rulers : namely, that they be subject to no man touching their faith, 
or for the examination and trial of their doctrine, but to God and 
his word only. And no marvel that the malefactours and rebelles 
of the Church would come to no tribunal but God's, that so they 
may remaine unpunished at least during this life. For though the 
Scriptures plainely condemne their heresies, yet they could writh 
themselves out by false glosses, constructions, corruptions, and 
denials of the books to be Canonical, if there were no laws or judicial 
sentence of men to rule or represse them. 

Notwithstanding then these wordes of S. Paul, wherby only tyran- 
nical, insolent, and proud behaviour and indiscrete rigour of Prelates 
or Apostles towards their flocks is noted, as also in the first of 
S. Peter v., (the G^eeke word in these places, and in the Ghospel 



BAPTISM. 



187 



Matthew xx. 25, Marke x. 42, signifying Lordly and insolent 
dominion) : yet he had and exercised just rule, pre-eminence, and 
prelacie over them, not onlie for their life, but also and principally 
touching their faith. For he might and did cal them to account for 
the same, and excommunicated Heretikes for foresaking their faith. 
And al Cristian men are bound to obey their lawful Prelates in 
matters of faith and doctrine specially, and must not under that 
ridiculous pretence of obeying God's word only (which is the shift of 
al other Heretikes, as Anabaptists, Arians, and the like, as wel as 
the Protestants) disobey God's Church, Councels, and their owne 
Pastours and Bishops, who by these Scriptures have the regiment of 
their soules, and may examine and punish as wel John Calvin, as 
Simon Magus, for falling from the Catholike faith. For though 
God alone be the Lord, author, and giver of faith, yet they are his 
co-operatours and co-adjutours by whom the faithful doe beleeve 
and be preserved in the true faith, and be defended from wolves, 
which be Heretikes, seeking to corrupt them in the same. And 
this same Apostle chalengeth to be their father as he that begat and 
formed them by his preaching in Christ. 

Galatians iii. 27. Douay, 1633. — For as many of you as are 
baptized in Christ, have put on Christ. 

1633, 1816. — Here, the Adversaries might have seen, if they 
were not blinded by contentions striving against God's Church, 
that when justification is attributed to faith without mention of 
good workes or other Christian vertues and Sacraments, it is not 
meant to exclude any of the same from the working of justice or 
salvation. For here we learne that by the Sacrament of baptisme 
also we put on Christ, which is to put on faith, hope, charitie, and 
al christian justice. By the same we prove also that the Sacra- 
ments of the new law gave grace, for that the receivers thereof put 
on Christ. And the Adversaries evasion, that it is faith which 
worketh in the Sacrament, and not the Sacrament itself, is plainely 
false : Baptisme giving grace and faith itself to the infant that had 
none before. 

Ephesians i. 13. Douay, 1633. — In whom you also, when you 
had heard the word of truth (the Holy Ghospel of your salvation :) 
in which also beleeving you were signed with the holy Spirit of 
promise. 

1633, 1816. — Some referre this to the grace of baptismes, but to 
many learned it seemeth that the Apostle alludeth to the giving of 



188 



DOCTRINES OF THE CHURCH OF ROME. 



the Holy Ghost in the Sacrament of Confirmation, by signing the 
baptized with the sign of the Crosse and holy Chrisme. For that 
was the use in the Apostles time, as elswhere we have proved. 

Hebrews vi. 4. Douay, 1633. — For it is impossible for them that 
were once illuminated, have tasted also the heavenly guift, and were 
made pertakers of the holy Ghost. 

1633, 1816. — How hard the holy Scriptures be, and how dan- 
gerously they be read of the unlearned, or of the proud, be they 
never so wel learned, this one place might teach us. Wherat the 
Novations of old did so stumble, that they thought, and heretically 
taught that none, falling into any mortal sinne after baptisme, could 
be received to mercie or penance in the Church : and so to a con- 
tentious man, that would follow his own sense, or the bare words, 
without reguard of the Churches sense and rule of faith, (after which 
every Scripture must be expounded) the Apostles speach doth here 
sound. Even as to the simple, and to the Heretike that submitteth 
not his sense to the Churches judgment, certaine place of this same 
Epistle seeme at the first sight, to stand against the daily oblation or 
sacrifice of the masse : which yet in truth make no more for that 
purpose, then this text we now stand on, serveth the Novations : as 
when we come to the places, it shal be declared. 

And let the good readers beware here also of the Protestant ex- 
position, for they are herein worse than Novations, specially such as 
precisely follow Calvin ; holding impiously, that it is impossible for 
one that forsaketh entirely his faith, that is, becommeth an Apostata 
or an Heretike, to be received to penance or to God's mercie. To 
establish which false and damnable sense, these fellowes make 
nothing of S. Ambrose's, S. Chrysostom's and the other fathers' ex- 
positions, which is the holy Churches sense, That the Apostle 
meaneth of that penance which is done before and in baptisme. 
Which is no more to say, but that it is impossible to be baptized 
againe, and therby to be renovated and illuminated, to die, be buried, 
and rise againe the second time in Christ, in so easie and perfect 
penance and cleansing of sinnes, as that first sacrament of genera- 
tion did yeald : which applieth Christes death in such ample manner 
to the receivers, that it taketh away al paines due for sinnes before 
committed : and therefore requireth no further penance afterward, 
for the sinnes before committed, al being washed away by the force 
of that sacrament duely taken. S. Augustin calleth the remission 
in baptisme u magnum indulgentiam," a great pardon. 



BAPTISM. 



189 



The Apostle therfore warneth them, that if they fal from their 
faith, and from Christ's grace and law which they once received in 
their Baptisme, they may not looke to have any more that first great 
and large remedie applied unto them, nor no man els that sinneth 
after baptisme : though the other penance, which is called the Second 
table after shipivracke, which is a more paineful medicine for sinne 
then baptisme, requiring much fasting, praying, and other afflictions 
corporal, is open not only to other sinners, but to al once baptized, 
Heretikes, or oppugners of the truth maliciously, and of purpose, or 
what way soever, during this life. — See S. Cyprian and others. 

1843. — The meaning is, that it is imposible for such as have 
fallen after baptism, to be again baptized : and very hard for such 
as have apostatized from the faith, after having received many graces 
to return again to the happy state from which they fell. 

Hebrews x. 18. 1633. — But where there is remission of these, 
now there is not an oblation for sinnes. 

1633, 1816. — Christes death can not be applied unto us in that 
ful and ample sort as it is in baptisme, but once : Christ appointing 
that large remission and application to be made but once in every 
man, as Christ died but once. For it is not meant, that al sinne 
shal cease after Christes Sacrifice upon the Crosse, nor that there 
should be no oblation for sinnes committed after baptisme, or that a 
man could not sinne at al after baptisme, or that if he sinned after- 
ward, he could have no remedie or remission by God's ordinance in 
the Church, which divers falshoods sundrie Heretikes gather of this 
and such like places : but only the Apostle telleth the Hebrews, as 
he did before, chap, vi., and as he doth straight afterward, that if 
they fal now (whereunto they seemed very prone,) to their old law, 
and voluntarily after this knowledge and profession of the Christian 
faith by baptisme, commit this sinne of incredulitie and apostasie, 
they can never have that abundant remission applied unto them by 
baptisme, which can never be ministred to them againe. And that 
general ful pardon he caleth here oblation, and afterward in the 26th 
verse, hostium propeccate, an host for sinne. 

1 843. — Where there is a full remission of sins as in baptisme ; 
there is no more occasion for a sin-offering to be made for such sins 
already remitted : and as for sins committed afterwards, they can 
only be remitted in virtue of the one oblation of Christ's death. 

1 Peter iii. 21. Douay, 1635. — Whereunto baptisme being of 
the like forme now saveth you also : not the laying away of the filth 



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DOCTRINES OF THE CHURCH OF ROME. 



of the flesh, but the examination of a good conscience toward God 
by the resurrection of Jesus Christ. 

1633, 1816. — The water bearing up the Arke from sinking, 
and the persons in it from drowning, was a figure of baptisme, that 
likewise saveth the worthie receivers from everlasting perishing. As 
Noe, (saith S. Augustin,) with his was delivered by the water 
and the wood, so the familie of Christ by baptisme signed with 
Christ's passion on the Crosse. Againe he saith, that as the water 
saved none out of the Arke, but was rather their destruction ; so 
the Sacrament of baptisme received out of the Catholike Church at 
Heretikes' or Schismatikes' hands, though it be the same water and 
sacrament that the Catholike church hath, yet profiteth none to sal- 
vation, but rather worketh their perdition. Which yet is not meant 
in case of extreme necessitie, when the partie should die without 
the said sacrament, except he tooke it at an Heretike's or Schisma- 
tike's hand. Neither is it meant in the case of infants, to whom 
the Sacrament is cause of salvation, they being in no fault for re- 
ceiving it at the hands of the unfaithful, though their parents and 
friends that offer them unto such to be baptized, be in no smal 
fault. S. Hierome to Damasus Pope of Rome compareth that See 
to the Arke and them that communicate with it, to them that were 
saved in the Arke : al other Schismatikes and Heretikes, to the rest 
that were drowned. 

1633, 1816. — The Apostle seemeth to allude here to the very 
forme of Catholike baptisme, conteining certaine interrogatories and 
solemne promises made of the articles of the Christian faith, and of 
good life, and of renouncing Satan and al his pomps and workes, 
which (no doubt) howsoever the Calvinists esteeme of them, are the 
very Apostolike ceremonies used in the ministration of this Sacra- 
ment. 

1843. — Baptism is said to be of the like form with the water 
by which Noe was saved, because the one was a figure of the other. 
Not the putting away, &c. As much as to say, that baptism has 
not its efficacy, in order to salvation, from its washing away any 
bodily filth or dirt ; but from its purging the conscience from sin : 
when accompanied with suitable dispositions in the party, to answer 
the interrogations made at that time, with relation to faith, the re- 
nouncing of Satan with all his works ; and the obedience to God's 
commandments. 



CHAPTER XIII. 



INFANTS ETERNALLY LOST WITHOUT BAPTISM. 

Genesis ii. 17. Douay, 1635. — But of the tree of knowledge of 
good and evil eat thou not. For in what day soever thou shalt eat 
of it thou shalt die the death. 

1635. — Againe for so much as we are al subject to death, it proveth 
that we were al guiltie of this (original) sinne, by which death came 
upon al men, as S. Paul teacheth. Els God should punish us without 
our fault, which is impossible that his goodnes should doe. Especially 
it appeareth in infants, who dying before they came to use of reason, 
can never commit other sinne : for though they were circumcised, or 
had sacrifice offered, or other remedie used for them before Christ, 
or baptised since Christ, yet they suffer (as S. Augustin noteth) 
both death and manie other penalties, of sicknes, cold, heate, hunger, 
and the like, which can neither be to them matter of merit (as to 
others it may be) nor profit them for avoiding of other sinnes, seeing 
they die in their infancy. Yea moreover, if they dyed without cir- 
cumcision, or other remedie of those former times, their souls perished 
from their people ; and now without Baptism e can never enter into 
the Kingdome of heaven, which could not stand with God's justice, 
if they were not guiltie of sinne. 

Genesis xvii. 14. Douay, 1635. — That soul shall be destroyed 
out of his people : because he hath broken my covenant. 

1635. — S. Augustin, Julian, S. Gregorie, S. Prosper, S. Beda and 
S. Bernard understand this threatening not only of temporal punish- 
ment, but also of eternal seperation from God, and the societie of 
Saints. And that also infants are so secluded only for lack of this 
remedie, as now children which dye without Baptisme, committing 
no new fault are deprived of the vision of God, for their original sin 
not remitted. Whereupon is gathered that albeit Circumcision was 
principally instituted to distinguish the people of God, which should 
come of Abraham's seed, from other nations, yet it was also for 
remission of original sinne, not in al, but in those to whom God 
appointed this particular remedie. 



192 



DOCTRINES OF THE CHURCH OF ROME. 



John vi. 53. Douay, 1633. — Jesus therefore said to them : Amen, 
Amen I say to you. Unles you eate the flesh of the Sonne of man, 
and drinke his bloud, you shal not have life in you. 

1633, 181 6. — Though the Catholikes teach these wordes to be spoken 
of the Sacrament, yet they meane not (no more than our Saviour 
here doth) to exclude al from salvation, that receive not actually 
and sacramentally under one or both kindes. For then children that 
die after they be baptized and never received sacramentally should 
perish : which to hold were heretical. Neither did S. Augustin 
meane applying these wordes to infants also, that they could not be 
saved without receiving sacramentally, as not only the Heretikes but 
Erasmus did unlearnedly mistake him : but his sense is that they 
were by the right of their baptisme joined to Christ's bodie mystical, 
and therby spiritually partakers of the other Sacrament also of 
Christ's bodie and bloud. As al Catholike men that be in prison joyn- 
ing with the Church of God in hart and desire to receive and be 
partakers with the Church of this Sacrament, and those especially 
that devoutely heare Masse and adore in presence, the bodie and bloud 
of Christ, joyning in hart with the Priest, al these receive life 
and fruit of the Sacrament, though at every time they receive not 
sacramentally in one or both kinds. And although in the primitive 
Church the holy Sacrament in the second kind were often given even 
to infants to sanctify them, yet (as the holy Councel hath declared) 
it was never ministred unto them with opinion that they could not 
be saved without it. And therfore the Heretikes doe untruly charge 
the Church and the Fathers with that errour. 



CHAPTER XIV. 



MASS AND EUCHARIST. 

Genesis i. 16. Douay, 1635. — And God made two great lights : 
a greater light to governe the day ; and a lesser light to governe the 
night ; and starres. 

1635. — Heer occurreth another example of the hardnes of Holy 
Scripture. For if the two great lights to wit the Sunne and the 
Moone, and also the starres, were made the fourth day, and not 
before, as it may seeme by the words in this place, then what was 
that light, and in what subject was it, that was made the first day ? 
S. Basil, S. Gregorie Nazianzan, Theodoret, and some others writing 
upon this place, doe thinke that the light which was made the first 
day remained (though an accident) without his subject till the 
fourth day. And albeit most other Doctours rather thinke that the 
substance of the Sunne and Moone, and of other planets and starres 
were created the first day, and the fourth day set in that order and 
course which now they keep, with more distinction for signes and 
seasons, and dayes and y eaves : yet it is cleere that the foresaid 
ancient Doctours judged it possible that accidents may remaine with- 
out their subject : which a Sacramentarie will be loath to grant, lest 
it might be proved possible, as both these and all other Catholike 
Doctours believed and taught, that the accidents of bread and wine 
remaine in the blessed Sacrament of the Eucharist without their sub- 
jects, which protestants denie. 

1816, 1843. — God created on the first day, light, which being- 
moved from East to West, by its rising and setting, made Morning 
and Evening. But on the fourth day he ordered and distributed 
this light, and made the sun, moon, and stars. The moon though 
much less than the stars, is here called a great light, from its giving 
a far greater light to the earth than any of them. 

Genesis xlix. 11. Douay, 1635. — Tying to the vineyard his colt, 
and to the vine, o my sonne, his she asse ; He shal wash his stole 
in wine and in the bloud of the grape his cloke. 

1635. — By wine and bloud of the grape, what other thing is 

o 



194 



DOCTRINES OF THE CHURCH OF ROME. 



shewed (saith S. Cyprian) but the wine of the Chalice of our Lordes 
bloud ? Likewise Tertullian expoundeth the stole to signifie Christ's 
flesh, and the wine his bloud. In al which booke his drift is to shew 
that Christ did not destroy the old Testament, but fulfilled the figures 
and prophecie thereof. And not that Christ gave his bodie in figure 
only, as our adversaries alleadge him. 

Exodus xii. 3. Douay, 1635. — Speakeyee to the whole assemblie 
of the children of Israel and say to them : The tenth day of this 
month let everie man take a lambe by their families and houses. 

1635. — Our Saviour Christ instituting the Sacrament of the 
Eucharist after the celebration of the Paschal lambe whiles they 
were at supper, the night before his death, therby sufficiently de- 
clared, that this old Pasch was a figure, not only of his passion and 
sacrifice on the Crosse, but also of that he then did so solemnly 
with his Apostles : whom also in that action he made Priests, com- 
manding them and their successours to doe the same in commemo- 
ration of him, til the end of the world. Other circumstances 
likewise, and conference of the one with the other make it more 
clere, that as in some respects it more resembled Christ's Passion 
and Sacrifice on the Crosse, so in others it more expressed the 
Eucharist and mystical commemoration of his death, though also in 
manie it prefigured Christ in both places. 

For example, The preparing of the lambe the tenth day signified 
our Saviour's comming into Hierusalem, the same tenth day of the 
first moone, now represented in the Church on Palme Sunday. Also 
the choise qualities of the lambe, without spot, a male, of the first 
yeare, foreshewed in general the puritie, fortitude, meeknes, and 
al perfection of the true Lambe of God, that taketh away the shines 
of the world. More particularly the killing and bereaving the 
Paschal Lambe, of natural life, the sprinkling of his bloud on the 
dore postes, the rosting at the fire, and not breking anie bone 
therof most specially expressed Christ's death on the Crosse. But 
the fourteenth day, and the evening agree only with the Eucharist, 
instituted the night before our Lord's Passion which he suffered the 
fifteenth (being the ful moone,) and at midday, as ancient S. 
Dionyse of Ariopagite (in two epistles to Policarpus, and to Appollo- 
phanes) testifieth admiring the miracle of the sunnes eclypse, that 
hapned the same time. Neither did the eating of the Lambe 
directly prefigurate the oblation on the Crosse, for Christ was not _ 
crucified to be eaten: but the Sacrament in formes of bread and 



MASS AND EUCHARIST. 



195 



wine was expresly figured by eating the lanibe with unleavened 
bread, and drinking the cup thereto adjoyned, Lnke xxii. 17. In 
like sort the Lanibe immolated in commemoration of the deliverie 
of Israel from death, and from servitude, when the first borne of 
iEgypt were slain e, most aptly prefigured the Eucharist, which is a 
perpetual commemoration of men's redemption and deliverie from 
eternal death, and from bondage of the divel and sinne, by Christes 
death on the Crosse, which death indeed was the very redemption 
and deliverie of mankind, and not a commemoration therof. Finally, 
the immolating of the Lambe within the house with precise com- 
mandment to carie nothing therof forth, perteined particularly to 
the Eucharist, which our Lord celebrated within the house, wherby 
S. Cyprian proveth, that the B. Sacrament must not be given to 
anie out of the Catholike Church, though Christ's Passion be ex- 
tended to al the world, as wel to bring such as are without into the 
Church, as to save those that are already entred in. In this sort 
the most ancient and best expositours of holie Scripture, explicate 
this special figure of the Paschal Lambe. As we shal here produce 
some witnesses in confirmation of this truth. 

Tertullian expounding our Saviour's words : With desire I have 
desired to eate this Pasch with you before I suffer, sayth, Christ 
coveted not the mutton of the Jewes, but professing that with desire 
he desired to eate the Pasch, as his owne (for it was unmeet that 
God should covet anie thing not his owne) the bread which he took, 
and gave to his disciples, he made his owne bodie saying : This is 
my bodie, that is, a figure of my bodie. But it had not been a 
figure (saith he) unlesse it were a bodie of veritie, or, a verie 
bodie, to wit, not phantastical as the heretike Marcion imagined : 
because the figures in the old Testament were not figures, except a 
true bodie answered unto them. So the Sacramentaries sense, that 
Tertullian should cal the Eucharist a figure, is quite against his 
meaning, and maketh him conclude nothing against Marcion ; 
wheras his whole drift is, by the figures of the old Testament to 
prove, that in the Eucharist is the true and real bodie of Christ, 
and that consequently Christ hath a true and real bodie. Origen in 
Matthew xxvi. teacheth that in the great parlar (where Christ did 
eate the Paschal Lambe) he also made his new Pasch. 

S. Cyprian sayth : In the supper of sacramental banquets, old 
and new Institutions met together. The lambe being consumed, 
which old tradition proposed, the Master setteth inconsumptible 

o 2 



196 



DOCTRINES OF THE CHURCH OF ROME. 



meate to his disciples. S. Gregorie Nazianzen sayth, God com- 
manded the Paschal Lambe should be eaten in the evening, because 
Christ in the evening gave the Sacrament of his owne bodie to his 
disciples. S. Hierom in Matthew xxvi. — After that the figurative 
Pasch was complete, and Christ had eaten the flesh of the lambe 
with his Apostles, he taketh bread, which confirmeth the hart of 
man, and passeth over to the true Sacrament of Pasch. Likewise 
S. Chrysostom saith ; In the same table both the Paschs, of the 
figure, and of the veritie were celebrated. S. Ambrose expresly 
applieth this figurative lambe to the Eucharist, as it is celebrated in 
the Church, by himself and other Priests saying : When we sacri- 
fice, Christ is present. Christ is sacrificed : for Christ our Pasch 
is immolated. The like afiirmeth S. Augustin — It is another 
Pasch that the Jewes celebrated of a sheep, another which we re- 
ceive in the bodie and bloud of our Lord. S. Leo — To the end 
shadowes might give place to the bodie, and figures might cease in 
presence of the veritie, the old observation is taken away by the new 
Sacrament, hoste passeth into hoste, bloud excludeth bloud, and 
when the legal festivitie is changed, it is fulfilled. 

S. Gregorie proveth by these wordes, You shal not eate therof 
anie thing raw, that besides the letter there is a spiritual sense. 
Behold saith he the verie wordes of the historie drive us from the 
historical understanding. For did the Israelitical people in iEgypt 
use to eate a Lambe raw, that the law should need to say : you shal 
not eate it raw ? And so in that homilie this great Doctour expli- 
cated how we ought to celebrate and receive the Sacrament of the 
Eucharist, by the figure of this Paschal Lambe. This bloud saith 
he is sprinkled on both postes, when the Sacrament of his Passion 
is received with mouth, to redemption, and meditated with intentive 
mind to imitation, and in the transome over the dore, when pure 
intention directeth the exteriour act, also when we carie fjie Crosse of 
his Passion in our forhead. The flesh of the lambe is eaten at night, 
because we now receive our Lord's bodie in the Sacrament, when yet 
we see not each others consciences : rosted at the fire, when we 
joyne to our beliefe good workes of fervent charitie ; with un- 
leavened bread, and with lettice, that is, in sinceritie, without cor- 
ruption of vaine glorie, and with bitter pennance for sinnes, not 
raw, nor sod in water, to wit, neither esteeming Christ a mere 
man, nor considering of him with humane wisdome or private 
spirit of heretikes, called stolen water (Prov. ix.) To devour the 



MASS AND EUCHARIST. 



197 



head ivith the feet and entrails, is by faith to believe the Divinitie 
of Christ, and to imitate by love the steps of his humanitie, and 
greedily to learne al Christian mysteries. Nothing is left til 
morning, when we endeavour in this life before the resurrection 
to know everie point of christian doctrine so farre as to us per- 
teineth. .But if anie thing be left, it must be burned in the fire, 
because those hard and highest mysteries, which we cannot under- 
stand, we must remit to the Holy Ghost, lest anie proudly presume 
either to contenine, or to proclaime that he understandeth not. He 
* further describeth also what manner of persons are to eate this new 
Pasch. Their loines must be gyrded, that is, al carnal pleasures 
tamed. They must have shoes on their feet, by the good examples 
of former Saints dead before, must strengthen their steps, to flie 
from vice, and follow vertue : holding staves in their handes, to rule 
and stay themselves and others from sliding, by the staffe of autho- 
rise. They must eat the Pasch speedily, that is, without delay or 
procrastination must learne the mysteries of man's redemption, and 
heavenlie life, and so performe God's wil and precepts, in this life 
with speed. To this effect S. Gregorie discourseth at large in the 
moral sense, which we have abridged, and otherwise (though holy 
Scripture be ful hereof) seldome touch. 

Returning therefore to our particular purpose, in al these testi- 
monies we specially urge, that the Paschal Lambe was a figure, not 
only of Christ's Passion, but also of the Eucharist. Whereupon 
besides the often expresse mention of our B. Saviour's bodie and 
bloud in the same, which Protestants would wrest (as they doe also 
the same termes in holie Scripture) to figurative sense, it necessarily 
followeth, that there be farre more excellent contents in the Sacra- 
ment of the Eucharist, then natural bread and wine. For S. Paul 
teacheth (Collos. ii.) that as the bodie excelleth the shadow, so the 
veritie, or .thing figured, excelleth the figure. Whereas the sub- 
stance of bread and wine doth not excel, much lesse so farre excel 
the Paschal Lambe, as by S. Paul's doctrine is required. Againe, 
seeing the Paschal Lambe was a sacrifice, as appeareth in this chap, 
verse 6, 27, also Numbers ix. 7, 13, and Mark xiv. 11, and as it 
was immolated was a figure of the Eucharist, as before appeareth by 
conference of the one with the other, in respect of the time, place, 
manner of offering, and eating it, and by testimonie of the Doctours 
above cited, it followeth also that the Holie Eucharist is a Sacrifice 
farre excelling the figure. 



198 



DOCTRINES OF THE CHURCH OF ROME. 



1635. — Continuance of the Church and Religion, vol i. page 181. 

External sacrifice was frequent and solemne, as the soveraigne 
homage to God : And manie Altars erected by Abraham for that 
purpose, Gen. xii., xiii., xv., xxii. Unbloudie, in bread and wine by 
Melchisdech, Gen. xiv. ; other liquid sacrifices, Gen. xxxv. 1 4, offered 
by Jacob, with dedication of the place called Bethel, the house of 
God; which he also beforehand promised by vow, Gen. xxviii. 
Divers other Sacrifices offered by Isaac and Jacob, Gen. xxvi., xxxi., 
xxxiii., xxxvi. By Job and his friends, Job i., xlii. By Moyses, 
Aaron, and other ancients of Israel, Exodus xvii. Al which con- 
sequently shew Priesthood, whose proper office is to offer Sacrifice, 
though among al the above named, onlie Melchisedech was called a 
Priest. And among the Gentiles we find that Putiphar, Gen. xli., 
and Jethro, whose daughters Joseph and Moyses maried, were called 
Priests, or as the word Cohenim doth also signifie, Princes, for 
they were great and eminent men in their countries. At least 
those that by special privilege were exempted from selling their 
landes to Pharas, and had notwithstanding provision of maintenance 
in time of dearth, Gen. xlvii., were properly called Priests for such 
functions as they had in serving their idols. For where was true 
and right Sacrifice, there were also right Priests, and where Idola- 
trical sacrifice, there were like Priests, and where no external 
sacrifice at al (as amongst Protestants) there are no Priests, but 
Ministers only. 

Exodus xvi. 15. Douay, 1635. — Which when the children of 
Israel had seen, they said one to another, Man-hu ! which sig- 
nifieth : What is this ? for they knew not what it was. To whom 
Moyses said : This is the bread, which our Lord hath given you 
to eate. 

1635. — When the people of Israel in the desert had spent their 
provision of meate brought from JEgypt, and according to God's 
promise had received store of quailes ; going forth in the morning 
they saw a strange thing lye upon the ground like to . hoare frost, 
whereat merveiling they said one to another, What is this ? in their 
language Man-hu ! Whereupon saith Theodoret, their demand 
was turned into the name, and it was called Manna. Which as 
the same and other ancient Doctours gather by the holy Scriptures, 
was a wonderful and miraculous meate, and withal a figure of a more ✓ 
excellent thing, long after promised, and given by our B. Saviour, 
in the holy Sacrament of the Eucharist. As witnesse S. Gregorie, 



MASS AND EUCHARIST. 



199 



Nyssen, and others, upon the sixt of S. John. Where also the 
text of our Saviour's long discourse with the Capharnaites, sheweth 
evidently that he promised to give a farre better meate then Manna, 
to those that believed in him. I am (saith our Lord) the bread of 
life, which descended from heaven ; your fathers did eate manna 
in the desert, and died. The bread which I ivil give is my flesh 
for the life of the world. My flesh is meate indeed, and my 
bloud is drinke indeed, &c. S. Paul likewise teacheth, 1 Cor. x., 
that this manna and the water issuing out of the rocke, were 
figures of the same B. Sacrament, as is noted in those places. 

Here only we commend to the Christian reader's remembrance 
that the thing figured doth ever exceed the figure according to S. 
Paul's doctrine (Collos. ii.) wishing him therfore to consider, that 
in manna were at least twelve cleere miracles. First, it was made 
by Angels, wherof it is called the bread of Angels. Secondly, it was 
not produced from the earth, nor water, as ordinarie meates are, but 
came from the ayre. Thirdly, how fast or slowly soever any man 
did gather it, in the end each one had the same measure ful, called 
a gomor, and no more nor lesse. Fourthly, the sixth day which 
was next before the Sabbath, that which they gathered was found 
to be double portions to other dayes, that is, two gomors for everie 
one. Fiftly, there fel none at al on the Sabbath day. Sixtly, if 
in the rest of the weeke any part was left al night, it putrified and 
was corrupt in the morning, but the night before the Sabbath day 
it remained sound and good. Seventhly, notwithstanding diversitie 
of stomakes in so great a multitude, the same measure was sufficient 
and no more, to everie one, yong and old, and of middle age. 
Eightly, the heate of the sunne melted and consumed that which 
remained in the field, though otherwise it endured heate of the fire, 
seething in water, grinding in milles, and beating in morters. 
Ninthly, it tasted to everie one, what they desired. Tenthly, it 
seemed neverthelesse to the evil minded, loathsome and light meate, 
but pleasant to the good. Eleventhly, part of it was kept in the 
Arke by God's commandement, and was not corrupted in manie 
hundred yeares. Twelfthly, this strange and extraordinary pro- 
vision continued fourtie yeares, that is, til the children of Israel 
came to the promised land, and then ceased. 

You see then so miraculous a figure farre excelled Zuinglius or 
Calvin's communion bread, which containeth no miracle at al, only 
signifying Christ's bodie. But as our Saviour's owne wordes import, 



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and ancient fathers teach us, by Manna was prefigured Christ's 
verie bodie and bloud, with his soule and Divinitie under the forme 
of bread. 

For this indeed infinitly excelleth Manna, containing al the fore- 
said, or rather much more eminent miracles. For (1 ) it was con- 
secrated by the marvelous power of Christ's word, and ever since 
the same is done, by the like power communicated to Priests, (2) 
in his Church militant (3) one and the verie same, and not manie, 
in innumerable places, and in everie lesse or greater forme, yea, in 
the least particle of the accidents that may be, Christ is whole and 
entire. (4.) It giveth aboundance of grace in this life, signified by 
the day before the Sabbath, for the glorie of the next life in eternal 
rest, (5) where is no more use of Sacraments, but everlasting fruition 
of glorie. (6.) Whosoever therfore would make temporal com- 
moditie of this heavenlie food, as it were reserving manna for other 
dayes of the weeke, it perisheth to him, and turneth to his ignominie, 
but being reserved in the faithful soule, for the life to come, which 
is the true Sabbath, it remaineth an heavenlie treasure. (7.) And 
so it availeth to everie one, as their soule, which is the spiritual 
stomake of supernatural meate, is lesse or more disposed. (8.) Though 
heate of persecution, and other adverse power take away this Sacra- 
ment and Sacrifice abroade in the field of this world, yet no power 
extinguisheth it within the Church, where it is in due manner pre- 
pared and ministred to the children of God, (9) where it yealdeth al 
comfort, strength and contentment to good spiritual desires, (10) 
but to the incredulous Capharnaites seemeth unpossible, and to 
carnal conceits loathsome. (11.) Being worthily received into our 
mortal bodies, our arke or temporal tabernacle, it remaineth in incor- 
ruptible effect, whereby the bodie shal be raised againe from death, 
and together with the soule be eternally glorified. (12.) In the 
meane time of this pilgrimage of mankind, it is our wayfaring special 
provision, dailie and super-substantial bread, til we shal possesse the 
promised land, the Kingdome of heaven in eternal blisse. 

Exodus xxiv. 8. Douay, 1635. — And he tooke the bloud, and 
sprinkled it upon the people, and said, This is the bloud of the 
Covenant which our Lord hath made with you upon al these words. 

1635. — Our Saviour in the institution of the Eucharist, by using 
the same words, applying them to himselfe. This is my bloud of 
the new testament, signifieth that he fulfilled this figure at his last 
supper. Which proveth both a Sacrifice of bloud then offered by 



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him, as this bloud of the old Testament was already shed, when 
Moyses pronounced those words ; and the real presence of Christ's 
bloud. For els, if it were hut wine, it were not better in substance 
then the figure, which was real bloud. 

Exodus xxv. 30. Douay, 1635. — And thou shalt set upon the 
table loaves of proposition in my sight alwaies. 

1635. — For the perpetual use and sanctitie of these loaves, which 
none might eate but such as were pure, they prefigured the holie 
Eucharist. And consequently Christ is really present in the B. Sacra- 
ment. For if there were bread in substance, it should not excel the 
figure, which is required in everie thing prefigured. 

Exodus xxix. 38. Douay, 1635. — This is it which thou shalt 
doe upon the Altar: Two lambes of a yeare old everie day con- 
tinually. 

1635. — Divers things were offered at divers times, and al signi- 
fied Christ's Sacrifice in his Church. Yet none daylie but a lambe, 
more particularly signifying the daylie offering of the lambe of God, 
and perpetual effect thereof. 

Leviticus i. 3. Douay, 1635. — If his oblation be an holocauste 
and of the heard, he shal offer a male, without spot, at the dore of 
the tabernacle of testimonie, to propitiate our Lord unto him. 

1635. — In respect of divers things offered, the divers manner, and 
causes of offering, there were manie sorts of Sacrifices ; but al are 
reduced to three kinds. The first was Holocaust, in which al was 
burned in the honour of God, and resolved into vapour, which 
ascendeth upwards in signe that al we have is of God. The second 
was Sacrifice for sinne, and that of divers sorts, for the varietie of 
sinnes and persons : and part of this sacrifice was burned, the other 
part belonged to the Priests. The third was Pacifike sacrifice, wherof 
one part was burnt, an other pertayned to the Priests, and an other 
to them, that gave the oblation. And of this kind there were two 
sorts, one of thanksgiving for benefits received : the other to procure 
favour in anie good enterprise, or desire. Al the which did pre- 
figure and foreshew one only Sacrifice of Christ's bodie and bloud, 
offered by him in two manners : bloudie on the Crosse once for ever, 
wherof S. Paul expresly speak eth, Heb. ix., unbloudie in formes of 
bread and wine, wherof the same S. Paul speaketh, Heb. xiii. 10, 
shewing that Christians have an Altar, and consequently a Sacrifice 
farre excelling those of the Tabernacle ; and our Saviour himselfe, 
Matthew xxvi. 25, speaking of the contents in the chalice, said, it 



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DOCTRINES OF THE CHURCH OF ROME. 



was his bloud of the new Testament, which he then instituted and 
dedicated, as is there noted. And the ancient fathers, by Calvin's 
confession, in Heb. ix. generally use this distinction of the same 
Sacrifice offered in bloudie, and in unbloudie manner. They like- 
wise teach that al lawful sacrifices of the Law of nature, and of 
Moyses did end, and where complete in this one, which is our daylie 
Sacrifice, our immaculate lambe, our manna, our libament, our holo- 
caust, our Sacrifice for sinne, our Pacifike Sacrifice for al purposes, 
and instead of al old Sacrifices. So S. Augustin and other fathers 
teach. 

1816, 1843. — A holocaust, that is, a whole burnt offering, so 
called because the whole victim was consumed with fire : and given 
in such manner to God, as wholly to evaporate, as it were, for his 
honour and glory : without having any part of it reserved for the 
use of man. The other Sacrifices of the Old Testament were either 
offerings for sin, or peace offerings : and these latter again were 
either offered in thanksgiving for blessings received : or by way of 
prayer for new favours or graces. So that sacrifices were then offered 
to God for four different ends or intentions, answerable to the different 
obligations which man has to God. 1. By way of adoration, homage, 
praise and glory, due to his divine majesty. 2. By way of thanks- 
giving for all benefits received from him. 3. By way of confessing 
and craving pardons for sins. 4. By way of prayer and petition for 
grace and relief in all necessities. In the new Law we have but one 
sacrifice, viz. that of the body and blood of Christ : but this one 
sacrifice of the New Testament perfectly answers all these four ends : 
and both priest and people, as often as it is celebrated, ought to join 
in offering it up for these four ends. 

Leviticus i. 9. Douay, 1635. — The entrailes and feete being 
washed with water, and the Priest shal burne them upon the Altar 
for an holocauste and sweet savour to our Lord. 

1 635. — Not that the savour of corporal things (though it were 
sweeter then of burnt flesh and bones) delighteth God's most pure 
substance ; but for that man's frailtie in some good sort performing 
his dutie, is very acceptable to his divine goodnes. For otherwise 
he required not these sacrifices, nor other external rites for himself, 
but he would have his people for their owne good to be exercised 
therin ; especially for three causes. First, to keepe them from 
idolatrie, wherto they were very prone, as appeareth by their often 
falling, notwithstanding continual admonitions to the contrarie. 



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203 



For being as it were burdened with manie ceremonies pertaining to 
God's true service, they might have lesse mind, leysure, and occa- 
sion to serve Idols. Secondly, for so much as man consisteth of 
soule and bodie, as the soule must interiourly worship God in spirit 
and veritie ; so the bodie must also honour him exteriourly, serving 
justice unto sanctification : that is, by external good works to in- 
crease justice and sanctitie, when by them the mind is instructed 
and invited to know and honour God. For otherwise saith S. 
Dionyse unles man's understanding use the help of corporal things, 
divine veritie cannot be attained. And S. Augustin teacheth that 
God commanded external Sacrifices, thereby to lead his servants 
unto mortified spirits, contrite and humbled harts, to mercie and 
compassion towards others. In briefe to the true and perfect serv- 
ing of his Divine power by faith, hope, and charitie. Thirdly, that 
these external Sacrifices and Rites might prefigure and signifie 
greater, more excellent, and more effectual mysteries of the new 
Testament. For as S. Paul speaketh, Heb. x., the law (of Moyses) 
having a shadoiu of good things to come, not the verie image of the 
things brought not to perfection: nor tooke away sinnes by the 
bloud of oxen or goats, but being (as is said) a shadow, rather 
shaded then perfectly shewed the great benefits, which the new law 
as a perfect image lively representeth : especially Christ's passion, 
which is the verie fountaine of grace and mercie. And wheras the 
old law could not justifie, (Gal. iii.,) the law of Christ doth indeed 
justifie, as the Ghospel witnesseth, saying Joan i. 17. — The law was 
given by Moyses, grace and veritie was made by Jesus Christ. 

Josue xxii. 26. Douay, 1 635. — And said, let us build us an 
altar, not for holocausts, nor to offer victimes. 

1635. — In the law of Moyses was one only altar, for sacrifice, for 
the whole people of God, to avoid schisme and idolatrie. Now in 
the Church (being in al nations) are manie altars, and but one 
only Sacrifice prefigured by al the former, as S. Augustin teacheth. 

Ruth ii. 4. Douay, 1635. —And behold, he came out of 
Bethlehem, and said to the reapers : Our Lord be with you, Who 
answered him : Our Lord blesse thee : 

1635. — The Church useth this salutation in the holie sacrifice 
and other divine office. 

1 Kings ix. 4. Douay, 1635. — Thou also if thou wilt walke 
before me, as thy father walked, in simplicitie of hart, and in equitie, 
and wilt doe al things which I have commanded thee, and wilt keep 
my ordinances and my judgements. 



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DOCTRINES OF THE CHURCH OF ROME. 



1635. — External worship is not acceptable to God, except it pro- 
ceed from internal sinceritie and devotion. Wherfore S. Augustin 
sayth God is worshipped in faith, hope, and cliaritie. 

1816, 1843. — That is, in the sincerity and integrity of a single 
heart, as opposite to all double dealing and deceit. 

2 Paralipomenon vi. 13. Douay, 1635. — For Salomon had made 
an eminent place of brasse, and had put it in the middes of the 
temple, having five cubites of length, and bredth, and three of 
height : and he stood upon it, and afterward kneeling over against 
al the multitude of Israel, and his hands lifted up toward heaven. 

1635. — Kneeling, lifting up hands, stretching forth armes, and 
the like external gestures, doe much helpe internal attention in 
prayer, and also stirre up others to godlie imitation : and therfore 
hath been much practised by devout persons both in the old and 
new Testament. 

2 Paralipomenon vi. 29. Douay, 1635. — If any of thy people 
Israel shal pray, knowing their plague and infirmitie, and shal spred 
forth their hands in this house. 

1635. — In this chapter and often elswhere it is evident, that 
places dedicated to God's service are more acceptable to him, then 
other places. 

2 Paralipomenon vii. 6. Douay, 1635. — And the priests stood 
in their offices : and the Levites with the instruments of the songs 
of our Lord, which David the King made to prayse our Lord : 
Because his mercie is for ever, singing the hymnes of David by 
their hands: moreover the Priests sounded with trumpets before 
them, and al Israel stood. 

1635. — As the Temple was the special place of prayer, chosen by 
God, verse 12, so special Hymnes, Psalmes, and other set formes of 
blessing are more grateful to God and more effectual to his servants. 

Job i. 5. Douay, 1635. — And when the dayes of feasting had 
passed about in course, Job sent to them, and sanctified them : 
and rising up early offered holocaustes for everie one. For he sayd: 
Lest perhaps my sonnes have sinned, and have blessed God in their 
harts. So did Job al the dayes. 

1635. — Albeit the vertue of Sacrifice as wel of Holocaust in the 
old Testament, as especially of Christ's Sacrifice in the new, is of 
infinit valure in it- self e, yet the application therof to particular 
persons and purposes is limited, and therefore holie Job offered not 
only once for al his children, but manie times, severally for everie 
one. 



MASS AND EUCHARIST. 



205 



1816, 1843. — For greater horror of the very thought of blas- 
phemy, the scripture, both here and verse 1 1 , and in the following 
chapter, verses 5 and 9, uses the word bless to signify its contrary. 

Psalrae xix. 4. Douay, 1 635. — Be he mindful of al thy sacrifice? 
and be thy holocaust made fatte. 

1635. — The Hebrew word minca signifieth sacrifice of floure, and 
unbloudy, so perteyneth to the Eucharist, in forme of bread and 
wine. Be acceptable for him, for whom it is offered. 

Psalme xxi. 26. Douay, 1635. — With thee is my praise in the 
great Church : I wil render my vowes in the sight of them that 
feare him. 

1635. — The Church gathered both of Jewes and Gentils is very 
great and universal. Our Saviour promised to give his owne 
bodie, the bread of life, Joan vi., and performed the same at his last 
super. 

Psalme xxi. 27. Douay, 1635. — The poore shal eate, and shal 
be filled : and they shal praise our Lord that seeke after him ; their 
harts shal live for ever and ever. 

1635. — Those that be faithful, humble, and poore in spirit, par- 
ticipate the fruit of this most excellent Sacrament. The effect of 
this blessed sacrament is the resurrection in glorie, and life ever- 
lasting. Seeing this Psalme is of Christ, as is proved by S. Paul's 
allegation of 23rd verse, and by the concordance therof with the 
Evangelists, it is necessarily deduced, that the vowes mentioned in 
the former verse, and these words, the poore shal eate and be filled, 
cannot be referred to the sacrifices of the old Testament, but to the 
blessed Sacrifice and Sacrament of the Eucharist, which our Saviour 
promised, after he had replenished the people with five loaves, and 
which he instituted at his last supper in presence of his Apostles. 
So S. Augustin doubteth not to understand it, and to teach, as wel 
in his double exposition of this Psalme as in his 120th Epistle, c. 27. 
The poore, that is the humble and poore in spirite, shal eate and be 
filled : the fat ones, or the rich, being proud, doe also adore and 
eate, but are not filled. They also are brought to the table of Christ, 
and participate his bodie and bloud, but they adore only, are not 
also filled, because they doe not imitate, (Christ's humilitie) they 
disdaine to be humble. Where it is cleere, this holie father by 
Christ's bodie and bloud, meaneth not bread and wine as signes of 
his bodie and bloud, for bread and wine cannot be lawfully adored ; 
neither doth he meane our Lord's bodie as it was on the Crosse, or 



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DOCTRINES OF THE CHURCH OF ROME. 



is in heaven, for so it is not eaten, but as it is in formes of bread 
and wine on Christ's table, the Altar. 

Psalme xxii. 5. Douay, 1635. — Thou has prepared in my sight 
a table against them that trouble me. Thou hast fatted my head 
with oyle, and my chalice inebriating how goodlie it is. 

1 635. — Christ hath prepared for our spiritual food the B. Sacra- 
ment of the Eucharist against al spiritual enemies, the world, the 
flesh, and the Devil. Christian soules are also strengthened by the 
Sacraments of Confirmation, Penance, holie Orders, Matrimonie, and 
Extreme Unction. The B. Sacrament and Sacrifice of Christ's bodie 
and bloud. 

Psalme xxv. 6. Douay, 1635. — I wil wash my hands among 
innocents, and wil compasse thy altar o Lord. 

1 635. — The rest of this Psalme everie Priest reciteth in Masse, 
before he offer the holie Sacrifice, professing, and putting himselfe in 
memorie, that he must only communicate with the innocent, or of 
pure conscience, and so approch to the Altar. 

Psalme xxv. 7. That I may heare the voice of praise, and shew 
forth al thy mervelous workes. 

1635. — Shutting the eares of my hart from evil and vaine 
thoughts, I wil attend to godlie inspirations, and so with mental 
prayer and external voice, (as the holie order of this sacred office 
require th) praise thee o God in thy mervelous works. 

Psalme xxv. 8. Douay, 1635. — Lord I have loved the beautie 
of thy house, and the place of the habitation of thy glorie. 

1635. — I cannot but singularly love the excellencie of this place 
dedicated to thy service, where is true faith, unitie, and charitie of 
thy people, the guard of holie Angels, the administration of sacred 
mysteries, assistance of the holie Ghost, real presence of Christ our 
Lord, al replenished with Divine majestic. This representeth unto 
me the glorious heavenlie kingdom of God and al Saints. - 

Psalme xxv. 9. Douay, 1635. — Destroy not o God, my soule 
with the impious, and my life with bloudie men. 

1635. — Suffer me not therefore to be contaminate by the wicked, 
nor to be devoured with them. 

Psalme xxv. 10. Douay, 1635. — In whose hands are iniquities, 
their right hand is replenished with guifts. 

1635. — They are stil readie to commit more and more iniquities. 
Themselves being corrupted, endeavour by guifts of worldly commo- 
dities to corrupt others. 



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207 



Psalme xxv. 11. Douay, 1635. — But I have walked in mine 
innocencie : redeeme me and have mercie on me. 

1635. — Everie one ought so to purge his conscience, that he may 
be innocent or free from great sinnes. Deliver me from this necessitie 
of dwelling among the wicked. 

Psalme xxv. 12. Douay, 1635. — My foote hath stood in the 
direct way in the Churches, I wil blesse thee Lord. 

1635. — I intend to walke right. I desire to praise thee amongst 
thy true faithful servants. 

Psalme xxx. 6. Douay, 1635. — Into thy hands I commend my 
spirit, thou hast redeemed me Lord God of truth. 

1635. — I offer and resigne myselfe to thee. Thou hast often 
delivered me. This verse is most aptly applied in al resignations of 
our soules to God's wil, namely, whensoever we receive the B. Sacra- 
ment : likewise in the houre of death, and at manie other times. 

Psalme xxxii. 2. Douay, 1635. — Confesse ye to our Lord on the 
harpe : on a psalter of ten strings sing to him. 

1635. — In mortification, offering your bodies a living hoste. — 
Rom. xii. Of this instrument this booke is called the Psalter : and 
it signifieth the observation of the ten commandments, without which 
no praise pleaseth God. 

Psalme xlii. 1. Douay, 1635. — A psalme of David. Judge me, 
God, and discerne my cause from the nation not holie, from the 
unjust and deceitful man deliver me. 

1635. — Holie David often prefiguring Christ, here representeth 
everie faithful servant of God, and particularly when they begin a 
great and holie worke : as when Priests celebrate the divine Sacri- 
fice, they with their assistants recite by interchangeable verses this 
psalme. 

After that we have examined, and prepared ourselves to the most 
holie Sacrifice and Sacrament, according to S. Paul's admonition, 
(let a man prove himselfe, and so eate this bread and drinke this 
chalice, 1 Cor. xi.) we pray God, to judge between our true sincere 
intention, and the unjust deceitful endeavours of our enemie, and so 
to deliver and protect us from suttle malice. 

Psalme xlii. 2. Douay, 1635. — Because thou art God my 
strength, why hast thou repelled me, and why goe I sorrowful whilst 
the enemie afflicteth me. 

1635. — With thee I can doe anie thing, without thee nothing, 
thou seemest sometimes not to regard me, whiles tentations are more 
sensible then thy grace. 



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Psalme xlii. 3. Douay, 1635.— Send forth thy light and thy 
truth, they have conducted me, and have brought me into thy holy 
hil, and into thy tabernacles. 

1635. — As thou hast sent Christ the light and truth into this 
world, grant us the same, now in particular. These two guifts of 
God, the light of knowing our duties and truth, with sincere inten- 
tion to performe the same, have brought us into thy Church and 
unto thy Altar. 

Psalme xlii. 4. Douay, 1635. — And I wil goe in to the altar 
of God : to God which maketh my youth joyful. 

1635. — Accompanied with light of truth, and sincere intention, 
we confidently approch to thyne Altar, o God who changest our old 
corruption into newnes of life. 

Psalme xlii. 5. Douay, 1635. — I wil confesse to thee on the 
harpe o God my God, Why art thou sorowful o my soule ? and why 
dost thou trouble me ? 

1635. — But to this purpose we praise God on the harpe, mortifying 
our affections. The former word is of the plural number in hebrew, 
Eloim : the other of the singular, signifying the Blessed Trinitie, 
one God. Thou needest not therfore my soule to be pensive or 
desolate. 

Psalme xlii. 6. Douay, 1635. — Hope in God, because yet wil I 
confesse to him : the salvation of my countenance, and my God. 

1635. — But trust in God, praise him, whom I hope to see face to 
face, the true eternal God. 

Psalme xlix. 14. Douay, 1635. — Immolate to God the sacrifice 
of praise, and pay thy vowes to the Highest. 

1635. On the two verses, 14 and 23. — For better and more due 
performing of external sacrifice, it is requisite that those which offer 
it, or desire to participate, doe bring with them necessarie internal 
vertues, or disposition : as sorow and repentance for their sinnes, 
which is a kind of improper sacrifice (mentioned in the next Psalme), 
the sacrifice of justice, which rendreth to everie one that is due 
(Psa. iv.), and sacrifice of praise, or thanks giving, for al God's 
benefites received or expected ; which kinds of internal and improper 
sacrifices, doe nothing prejudice, but rightly prepare men to the 
fruit of external sacrifice, ever used in the law of nature, the law of 
Moyses, and of Christ. This place also hath an other higher and 
prophetical sense of the sacrifice of Christ's bodie in the Eucharist, 
which is both propitiatorie, and Sacrifice of praise and thanksgiving. 
So S. Augustin teacheth, that here certainly is a plaine change of 



MASS AND EUCHARIST. 



209 



the old sacrifices. The same he affirmeth, 120th Epistle, c. 18, 
God foreshewing that the old Sacrifices should be changed, which 
were offered in shadow of a sacrifice to come. I wil not take (saith 
God to Israel) calves nor goates at thy hand, &c, hut appointeth 
that al Israel (al nations from the rysing of the sunne to the setting) 
shal immolate the sacrifice of praise, the same Christ whom old 
Simeon knew an infant, whom he received into his hands. The 
Church offereth to God in the bodie of Christ the sacrifice of praise. 
God is honoured by man's gratitude and other good works. 

Psalme xciv. 9. Douay, 1635. — As in the provocation according 
to the day of the tentation in the desert : where your fathers tempted 
me, proved me, and saw my workes. 

1635. — The Israelites in the desert tempted God, by desiring 
water, and flesh, of voluptuous concupiscence without necessitie. 
For manna did both extinguish their thirst, and tasted unto them 
whatsoever they desired. Exodus xvi. That also which was left 
ungathered when the sunne waxed hot, melted, verse 21, and served 
their cattle for drinke. So this tentation was a figure of those, 
which require to communicate under both kinds, as if one did not 
conteine as much as both. 

Psalme xcviii. 5. Douay, 1635. — Exalt ye the Lord our God 
and adore his foot stoole, because it is holie. 

1635. — Hebrew Doctours expound this of the Arke in the old 
testament, but the Doctours of the Church understand Christ's 
humanitie in the holie Eucharist. 

1635. — For so much as al expositours, also the Hebrew Rabbins, 
affirme that the Psalmist here prophecieth of Christ the promised 
Messias, that should redeeme mankind, and seeing the Arke of Cove- 
nant perteyneth not to the service of Christ, but was only a figure of 
him, the footstoole of the Messias here mentioned must needs be some- 
thing perteyning to him ; and therfore most ancient fathers expound 
it of Christ's humanitie. And because the prophet speaketh of per- 
petual adoration, not only of the short time he conversed with men 
in this life, when very few adored him, the same fathers understand 
here the adoration of Christ in the blessed Sacrament of the Eucha- 
rist. Which S. Ambrose teacheth in these plaine words. By the 
footstoole must be understood the earth, by the earth the flesh of 
Christ. Which we also at this day adore in the Mysteries, and 
which the Apostles adored in our Lord Jesus. S. Augustin more 
largely upon this psalme : "I am made doubtful (saith he) I feare 

p 



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DOCTRINES OF THE CHURCH OF ROME. 



to adore the earth, lest he condemne me that made heaven and 
earth. Againe, I feare not to adore the footstoole of my Lord, 
because the Psalme saith to me : Adore his footstoole : I seeke 
what is his footstoole, and the Scripture, Isaiae lxvi., telleth me, 
the earth is footstoole. Doubtful I turne myself unto Christ, 
because I seeke him here, and I finde how without impietie the 
earth may be adored, without impietie his footstoole may be adored. 
For he tooke earth of earth, because flesh is of earth, and he tooke 
flesh of the flesh of (the B. Virgin) Marie. And because he walked 
here in the same flesh, and gave the very flesh to us to eate unto 
salvation, and no man eateth that flesh, unles he first adote it : it 
is found how such a footstoole of our Lord may be adored : and not 
only we doe not sinne in adoring, but we should sinne in not 
adoring." Thus farre S. Augustin. Further instructing not to 
conceive of Christ's flesh, as the Capharnaites did, that he would 
cute it in pieces from his bodie and give them portions therof. His 
very flesh is given and eaten not in fleshlie manner, but in sacra- 
mental. See Annotations Joan vi. 

1816, 1843. — The ark of the covenant was called in the old 
testament, God's footstool : over which he was understood to sit, on 
his propriatory, or mercy seat, as on a throne, between the wings of 
the cherubims, in the sanctuary : to which the children of Israel 
paid a great veneration. But as this Psalm evidently relates to 
Christ, and the new testament, where the ark has no place, the 
holy fathers understand this text, of the worship paid by the 
Church, to the body and blood of Christ in the sacred mysteries : 
inasmuch as the humanity of Christ is, as it were, the footstool of 
the Divinity. 

Psalme ex. 4. Douay, 1635. — He hath made a memorie of his 
mervelous workes : a merciful and pittiful Lord. 

1635. — God hath left one most special and beneficial memorie of 
al other benefites, his owne bodie and bloud, in memorie of his 
passion, and our redemption. 

Psalme ex. 5. Douay, 1635. — He hath given meate to them 
that feare him, he wil be mindful for ever of his testament. 

1635. — The spiritual foode and sustenance of al the soules that 
rightly feare him. 

Psalme cxv. 4. Douay, 1635. 1 wil take the Chalice of salva- 
tion : and I will invocate the name of our Lord. 

1635. — Seeing I am not able to render anie thing worthie of 



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God's favour to me, yet I wil doe that I can: I wil gratefully 
accept his great benefit, the cup of Christ's passion, which he 
drunke for mankind, and wil praise and cal upon his name. 

Proverbs ix. 5. Douay, 1635. — Come eate ye my bread, and 
drinke the wine which I have mingled for you. 

1635. — S. Cyprian citeth this whole passage of Christ's Sacrifice 
in the formes of bread and wine. 

Jeremie xxxiii. 18. Douay, 1635. — And of the Priests and 
Levites there shal not faile from before my face a man, to offer holo- 
causts, and to burne sacrifice, and to kil victimes al daies. 

1635. — S. Hypolitus and al ancient fathers teach that the holie 
Eucharist is the complement of al sacrifice of the old Testament. 

1816, 1843. — This promise relates to the Christian Priesthood : 
which shal also continue for ever : the functions of which (more 
especially the great sacrifice of the altar) are here expressed, by the 
name of holocausts, and other offerings of the law, which were so 
many figures of the Christian sacrifice. 

Daniel xii. 11. Douay, 1635. — And from the time when the 
continual sacrifice shal be taken away, and the abomination to deso- 
lation shal be set up, a thousand two hundred ninetie dayes. 

1635. — From the taking away of the daylie sacrifice, and placing 
of abomination y (to wit, the practise of heresie) to desolation, that 
is, abolishing so much as is possible the holy Sacrifice of Masse, to 
the end of that persecution shal be 1290 dayes. 

Malachi i. 11. Douay, 1635. — For from the rising of the sunne 
even to the going downe, great is my name among the Gentils, and 
in everie place there is sacrificing, and there is offered to my name 
a cleane oblation : because my name is great among the Gentils, 
sayth the Lord of hosts. 

1635. — God not only changed and multiplied his people, but also 
changed and bettered his Sacrifice. For in place of sacrificing 
cattel, birds, and other weake and poore creatures, which were not 
able to purge sinnes, and were also polluted oftentimes by the sinnes 
of them that offered the same. God there promiseth a most effectual, 
pure, and excellent daylie Sacrifice to continue perpetually in al 
places of his Church, that cannot be polluted. Which accordingly 
our blessed Redeemer and Saviour instituted, of his owne bodie and 
bloud, in the formes of bread and wine. As al ancient fathers prove 
by this place amongst others. So S. Justinus Martyr teacheth and 
others in their commentaries upon this place, shewing plainly, and 

p 2. 



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DOCTRINES OF THE CHURCH OF ROME. 



urging the Jewes, and al oppugners of this Catholike beleefe and 
doctrine, that this prophecie is no otherwise fulfilled, but in the 
daylie Sacrifice of the Church. For that here is prophecied another 
Sacrifice distinct and different from the Jewes Sacrifices : neither 
were sacrifices offered in al the world, neither could be ordinarily 
offered out of Jerusalem. But of this most sacred Mysterie, and 
particularly that it is here prophecied, there is so much published 
by ancient and late writers, that more needeth not to be here 
added. 

1816, 1843. — The precious bodie and bloud of Christ in Eucha- 
ristic sacrifice. 

1635. — Vol. ii. page 943, continuance of the Church and Religion. 

The same al the prophets teach, and with al that sacrifice is the 
sover eigne service due to God only, and not to any creature, how 
excellent soever. But of sacrifice there is so much written, that it 
were over long and needles to recite the places. It importeth more 
to observe the predictions of the most excellent, and perfect sacrifice 
of the new testament, Malachie i. 11, From the rising of the sunne 
(sayth God by this prophet) even to the going doivne, there is 
sacrificing, and there is offered in my name a cleane oblation. 
In the old testament they offered cattel and birds, by powring out 
their bloud about the Altar, and drawing forth their bowels. For 
purging and clensing wherof there was much washing and labour, 
but now in the Church of Christ, is the cleane Sacrifice of our 
Lord's bodie and bloud, in formes of bread and wine. It is also in 
itself so pure that it cannot be 'polluted as the old Sacrifices were, 
(verse 12) by unworthie Priests, but is alwayes avaylable to some or 
other, exopere operato. According to that the same prophet testi- 
fieth, chap. iii. verse 4 — The sacrifice of Juda and Jerusalem shal 
please our Lord. Which is necessarily understood of the Christian's 
sacrifice : for els this place were contrarie to that which God sayd 
to the Jewish Priests, chap. i. verse 1 — / have no toil in you, and 
I wil not receive guifts at your hand. Daniel also prophecieth, 
chap. ix. verse 27 — that in the half of the iveeke the host and the 
Sacrifice shalfayle ; chap. xii. 11 — The continual sacrifice shal be 
taken away, thereby signifying, that not only after the figure, the 
sacrifice prefigured should succeed (for els there should be no daylie 
sacrifice at al in the new Testament) . Which Malachie saith plainely 
there shal be not in one, or in few places, but from the rising of 
the sunne, even to the going downe, <§-c, but also that both the old 



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and new Sacrifices should be taken away in their several times. 
For so our Saviour, Matt. xxiv. 1 5, applieth the next words of this 
Prophecie, and abomination of desolation shal be set up, not only 
as a signe before the destruction of Jerusalem, but also of the end of 
the world. Verified in part as in the figure when the temple was 
destroyed, and divers prophanations made in the same place : but 
more especially shal be fulfilled by Antichrist, abolishing the holie 
Sacrifice of Christ's bodie and bloud, so much as he shal be suffered : 
as S. Hyppolitus writeth, agreeable to S. Ireneus and others. Yea, 
some Hebrew Rabbins acknowledge Transsubstantiation, in the 
Eucharist as R. David Kimbi witnesseth upon these words of 
Osee xiv. 8 — They shal live with wheate, and shal spring as a 
vine : manie of our Doctours (saith he) expound this, that there 
shal be mutation of nature in wheate, in the times of our Redeemer 
Christ. 

Luke xxiv. 30. Douay, 1633. — And it came to passe, whiles he 
sate at the table with them, he tooke bread, and blessed and brake, 
and did reach to them. 

1633, 1816. — The Fathers in divers places take this to be meant 
of the B. Sacrament. Paulinus himself in the next Epistle before 
that, among S. Augustine's. Venerable Bede also upon this place. 
Theophylact upon this place. And that it should be meant of the 
holy Sacrament : the forme of solemne taking the bread into his 
handes, blessing it, breaking it, and reaching it to his Disciples (ex- 
ceeding proper to the consecration, and common to none other vulgar 
benediction, nor any where used, but in Christ's miraculous multi- 
plying the loaves,) and the singular effect in notifying Christ unto 
them, doe prove. And if it be the Sacrament (as it is most pro- 
bable) then is it an evident example and warrant of ministration in 
one kind. 

John ii. 9. Douay, 1633. — And after the cheefe steward 
tasted the water made wine, and knew not whence it was, but the 
ministers knew, that had drawne the water ; the cheefe steward 
calleth the bridegrome. 

1633, 1816. — He that seeth water turned into wine, needeth 
not dispute or doubt how Christ changed bread into his body. 

John ii. 24. Douay, 1633. — But Jesus did not commit himself 
unto them, for that he knew al. 

1635, 1816. — S. Augustine applieth this their first faith and 
beleefe in Christ, sodenly raised upon the admiration of his wonders, 



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DOCTRINES OF THE CHURCH OF ROME. 



but yet not fully formed or established in them, unto the faith of 
Novices or Catechumens in the Church ; and Christ not committing 
his person to them as yet, to the Churches like warinesse and wise- 
dom, in not opening or giving to them our Lord in the B. Sacra- 
ment, because al were not to be trusted with that high point without 
ful trial of their faith. 

John iv. 20. Douay, 1633. — Our fathers adored in this moun- 
taine, and you say, that in Hierusalem is the place where men must 
adore. 

1633, 1816. — By adoration is meant doing of sacrifice. For 
other offices of religion might be done in any place. The Sama- 
ritanes to defend their adoring in Garizim, pretended their worship- 
ing there to be more ancient then the Jewes in Hierusalem, referring 
it to Jacob, whereas indeed that Patriarch adoring there before the 
Temple was appointed, or the law given, made nothing for their 
Schisme ; which was begun by Manasses, a fugitive Priest, only to 
hold his unlawful wife thereby, and to obtaine superioritie in 
Schisme ; which he could not doe in the unitie of his brethren ; 
long after the Temple of Hierusalem, from which revolt was made. 
Therefore Christ giveth sentence for the Jewes, and the Temple of 
Hierusalem, affirming that they had a good ground thereof, but the 
Samaritanes none at al. 

Josephus also recordeth how the Samaritanes demanded of Alex- 
ander the Great, the like priviledges and immunities as he had 
granted to the Highpriest and Temple of Hierusalem, pretending 
their Temple to be as great and as worthy, and themselves to be 
Jewes as the other, and to worship the same God. But their Schis- 
matical hypocrisie was easily spied and dismissed with nothing. 
Another time the Jewes and Samaritanes (as the same writer testi- 
fieth) made a great sturre in Alexandria about the truth and anti- 
quitie of the Schismatical Temple and service in Garizim, and the 
other true Temple of Salomon ; in so much that the matter was put 
to arbitrament by Ptolomgeus the King's commandement, only to trie 
whether of the two was first. And the Schismatikes, as their cus- 
tome is, can make their Church or service as old as they list, refer- 
ring it to the Patriarches, as our Schismatikes doe now to Christ 
and the Apostles. But when the trial was made, only they of 
Hierusalem did invincibly prove by continual succession of their 
Priests, and by the just note of the time when the Schismatikes 
went out from them, that theirs was the lawful, and the other 



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the false Temple and false adoration, and so it was judged, and 
the Samaritanes put to silence. Afterward the said Schismatikes 
(which is lightly the end of al Schismes) revolted quite from the 
Jewes religion, and dedicated their Temple in Garizim to Jupiter 
Olympius, as Calvin's supper and his bread and wine is like at 
length to come to the Sacrifice of Ceres and Bacchus. 

1843. — Garizim where the Samaritans had their Schismatical 
Temple. 

John iv. 23. Douay, 1633. — But the houre commeth and now 
it is, when the true adorers shal adore the father in spirit and 
veritie. For the Father also seeketh such to adore him. 

1633, 1S16. — Our Saviour foretelleth her that the end and 
ceasing of their Sacrifice and adoration in both the Temples should 
shortly be, and even then was begun to be fulfilled : instructing her 
in three things concerning that point. First, that the true Sacrifice 
should be tied no more to that one place or nation, but that true 
adoration should be throughout al nations according to the pro- 
phecie of Malachie. Secondly, that the grosse and carnal adoration 
by the flesh and bloud of beastes and other external terrence crea- 
tures not having in them grace, spirit, and life, should be taken 
away, and another Sacrifice succeed, which should be in itself invi- 
sible, celestial, divine, ful of life, spirit, and grace. And thirdly, 
that this adoration and sacrifice should be the veritie itself whereof 
al the former sacrifices and Hostes were but shadowes and figures. 
And he calleth that here spirit and truth, which in the first chapter 
is called grace and truth. Al which is no more but a prophecie 
and description of the Sacrifice of the faithful Gentils in the bodie 
and bloud of Christ ; not that it is not by external meanes given to 
us (for otherwise we being men consisting of flesh and bloud could 
not be capable thereof) but that it is spirit and life in itself, being 
the flesh of the Word of God. And if a man enlarge the word of 
Adoration, (which here as is said, signifieth properly the worship of 
God by sacrifice) to al the Sacraments of the new Law, they al like- 
wise be spirit and grace, the Holy Ghost working invisibly and inter- 
nally upon our soules by every one of them. Whereupon our Baptisme, 
is water and the Holy Ghost : our penance, the word of absolution 
and the Holy Ghost : our confirmation, oile and the Holy Ghost by 
imposition of handes: finally, al the adoration of the Catholike 
Church is properly spiritual, though certaine external creatures for 
our natures, state and necessitie, be joyned thereunto. Take heed, 



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DOCTRINES OF THE CHURCH OF ROME. 



therfore, thou gather not of Christes wordes, that Christian men 
should have no use of external office towards God : for that would 
take away al Sacrifice, Sacraments, Praiers, Churches, and Societie 
of men in his service. 

John vi. 23. Douay, 1633. — But other boats came in from 
Tiberias beside the place where they had eaten the bread, our Lord 
giving thankes. 

1633, 1816. — These wordes doe plainly import that the giving 
thankes was an effectual blessing of the bread and working the 
multiplication thereof. 

John vi. 27. Douay, 1633. — Worke not the meate that perisheth, 
but that endureth unto life everlasting, which the Sonne of man wil 
give you. For him the Father, God, hath signed. 

1633, 1816. — By their greedy seeking after him for meate of the 
bodie, he taketh occasion to draw them to the desire of a more excel- 
lent food which he had to give them, and so by litle and litle to 
open unto them the greate meate and mysterie of the B. Sacrament : 
which (as he proveth) doth not only far passe their ordinarie bread 
or his marvelous multiplied loaves, but Manna itself, which they 
thought came from Heaven, and so much wondered at it. 

John vi. 32. Douay, 1 633. — Jesus therfore said to them ; 
Amen, amen, I say to you, Moyses gave you not the bread from 
Heaven, but my Father giveth you the true bread from Heaven. 

1633, 1816. — Though the person of Christ incarnate, even out of 
the sacrament also, be meant under the Metaphores of bread and 
drinke from Heaven ; and our beleefe in him, be signified by eating 
and feeding : yet the causes why they should be recommended unto 
us in such termes, were, that he was to be eaten and drunken indeed 
in the formes of bread and wine ; for the which cause his bodie on 
the crosse is called his bread ; and his bloud shed on the crosse, the 
bloud of the grape ; no doubt because the same bodie and bloud 
were in holy Sacrament to be eaten and drunken. In which speaches, 
either of Christ's Person generally, or peculiarly of the same, as in 
the B. Sacrament the true bread is not taken properly antl specially 
for that substance, which is of come, and called with us bread ; but 
generally for food or meate, and therfore it hath joyned with it 
lightly a terme signifying a more excellent sort of sustenance : as, the 
true bread, the bread of Heaven, the bread of life, Super-substantial 
bread. In which sort the Holy Sacrament, which is Christ's bodie, is 
both here, and in S. Luke and S. Paul also, often called bread even 



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217 



after consecration ; not only for that it was made of bread, but 
because it is bread more truly, and by more excellent property and 
calling, then that which ordinarily is named bread. 

John vi. 44. Douay, 1633. — No man can come to me, unles the 
Father that sent me draw him, and I wil raise him up in the last day. 

1633, 1816. — The father draweth us and teacheth us to come to 
his Sonne, and to beleeve these high and hard mysteries of his in- 
carnation, and of feeding us with his owne substance in the Sacra- 
ment : not compelling, or violently forcing any against their wil, or 
without any respect of their consent, as Heretikes pretend ; but by 
the sweet internal motions and persuasions of his grace and spirit he 
wholy maketh us of our owne wil and liking to consent to the same. 

1843.— Not by compulsion, nor by laying the free will under any 
necessity, but by the strong and sweet motions of his heavenly grace. 

John vi. 49. Douay, 1633. — Your fathers did eate Manna in 
the desert ; and they died. 

1633, 1816.— The Heretikes holding the Fathers of the Old 
Testament to have eaten of the same meate, and to have had as 
good Sacraments as we, be here refuted ; Christ putting a plaine 
difference in the very substance thereof, and in the graces and effects 
much more at large. Manna was only a figure of the B. Sacrament, 
though a very excellent figure thereof for many causes. It came in 
a sort from Heaven, our Sacrament more ; it was made by God 
miraculously, our Sacrament more ; it was to be eaten for the time 
of their peregrination, our Sacrament more : it was to every man 
what he liked best, our Sacrament more : a litle thereof served and 
sufficed as wel as much, our Sacrament more ; it was reserved for 
such daies as it could not be gathered, and our Sacrament much 
more : it was kept for a memorial in the arke of the Testament, our 
Sacrament much more : the discontented and incredulous murmured 
and gainsayed at it, our Sacrament much more : it sustained their 
bodies in the desert, our Sacrament, both bodie and soule much 
more. 

John vi. 52. Douay, 1633. — The Jewes therefore strove among 
themselves, saying, How can this man give us his flesh to eate ? 

1633, 1816. — It came not to their mind that nothing was impos- 
sible to God, that wickedly said, How can this man give us his 
flesh ? but we may make great profit of their sinne, beleeving the 
Mysteries, and taking a lesson, never to say or once thinke, How ? 
for it is a Jewish word, and worthy al punishment. So saith 



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DOCTRINES OF THE CHURCH OF ROME. 



S. Ciril. Nevertheles if one asked only for desire to learne in 
humilitie, as our Ladie did touching her having a child in her vir- 
ginitie, then he must take the Angel's answer to her, That it is of 
the Holy Ghost. So saith S. Damascene. 

John vi. 53. Douay, 1633. — Jesus therfore said to them ; Amen, 
amen, I say to you, unles you eate the flesh of the Sonne of man 
and drinke his bloud, you shal not have life in you. 

1633, 1816. — Christ commending the Sacrament of the faithful 
unto us, said, Except you eate, &c, you cannot have life in you. 
So the life saith of life : and to him that thinketh the life to be 
a liar, this meate shal be death and not life to him. S. Augustin 
and S. Leo thus — Because our Lord saith, Except you eate, &c, let 
us so communicate that we nothing doubt of the truth of Christ's 
bodie and bloud : for that is received with mouth, which is beleeved 
in hart ; and they answer Amen in vaine, that dispute against that 
which they receive. 

1843. — To receive the body and blood of Christ, is a divine pre- 
cept, insinuated in this text ; which the faithful fulfil, though they 
receive but in one kind ; because in one kind they receive both body 
and blood, which cannot be separated from each other. Hence, life 
eternal is here promised to the worthy receiving, though but in one 
kind. — See 52, 58, and 59th verses. 

John vi. 54. Douay, 1633.— -He that eateth my flesh and 
drinketh my bloud, hath life everlasting : and I wil raise him up 
in the last day. 

1633, 1816. — This the protestants alleage for the necessitie of 
receiving in both kindes: but in respect of themselves (who 
lightly hold al this chapter to pertaine nothing to the Sacramental 
receiving, but to spiritual feeding on Christ by faith only) it can 
make nothing for one kind or other. And in respect of us Catho- 
likes, who beleeve Christ's whole person both humanitie and 
Divinitie, both flesh and bloud, to be in either forme, and to be 
wholly received no lesse in the first, then in the second or in both, 
this place commandeth nothing for both the kindes. 

1633, 1816. — Though the Catholikes teach these wordes to be 
spoken of the Sacrament, yet they meane not (no more than our 
Saviour here doth) to exclude al from salvation, that receive not 
actually and sacramentally under one or both kindes. For then 
children that die after they be baptized and never received Sacra- 
mentally, should perish : which to hold, were heretical. Neither did 



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S. Augustine meane, applying these words to infants also, that they 
could not be saved without receiving sacramentally, as not only the 
Heretikes, but Erasmus did unlearnedly mistake him ; but his sense 
is that they were by the right of their baptisme joyned to Christ's 
bodie Mystical, and thereby spiritually partakers of the other Sacra- 
ment also of Christ's bodie and bloud. As al Catholike men that 
be in prison joyning with the Church of God in hart and desire to 
receive and be partakers with the Church of this Sacrament, and 
those specially that devoutly heare Masse and adore in presence the 
bodie and bloud of Christ, joyning in hart with the Priest, al these 
receive life and fruit of the Sacrament, though at every time they 
receive not sacramentally in one or both kindes. And although in 
the primitive Church the Holy Sacrament in the second kind were 
often given even to infants to sanctifie them, yet, (as the holy 
Councel hath declared) it was never ministred unto them with opinion 
that they could not be saved without it. And therfore the Here- 
tikes doe untruly charge the Church and the Fathers with that 
errour. 

1633, 1816. — As the Sonne liveth by the Father, even so doe we 
live by his flesh, saith S. Hilarie. And S. Ciril, againe, thus : Though 
by nature of our flesh we be corruptible, yet by participation of life we 
are reformed to the propertie of life. For not only our soules were 
to be lifted up by the Holy Ghost to life everlasting, but this rude 
grosse terrestrial bodie of ours is to be reduced to immortalitie, by 
touching, tasting and eating this agreable food of Christ's body. 
And when Christ saith, I wil raise him up, he meaneth that this 
body which he eateth, shal raise him. Our flesh (saith Tertullian) 
eateth the body and bloud of Christ that the soule may also be fatted. 
Therfore they shal both have one reward at the Resurrection. And 
S. Irenaeus, How doe they aflirme that our bodies be not capable of 
life everlasting, which is nourished by the body and bloud of our 
Lord ? Either let them change their opinion, or els cease to offer 
the Eucharist. S. Gregorie Nyssene also saith ; That lively bodie 
entring into our bodie, changeth it and maketh it like and immortal. 

John vi. 55. Douay, 1633. — For my flesh is meate indeed ; and 
my bloud is drinke indeed. 

1633, 1816. — Manna, was not the true meat; nor the water of 
the rocke, the drinke indeed : for they did but drive away death or 
famine for a time, and for this life. But the holy bodie of Christ is 
the true food nourishing to life everlasting, and his bloud the true 



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DOCTRINES OF THE CHURCH OF ROME. 



drinke, that driveth death away utterly, for they be not the bodie 
and bloud of a mere man, but of him that being joyned to life is 
made life ; and therefore are we the bodie and members of Christ, 
because by this benediction of the mysterie we receive the Sonne of 
God himself. So saith S. OiiiL 

John vi. 58. Douay, 1633. — This is the bread that came downe 
from Heaven. Not as your Fathers did eate Manna, and died. He 
that eateth this bread, shal live for ever. 

1633, 1816. — By this place the holy Councel proveth that for the 
grace and effect of the Sacrament, which is the life of the soule, 
there is no difference whether a man receive both kinds or one. 
Because our Saviour, who before attributed life to the eatino- and 
drinking of his bodie and bloud, doth here also affirme the same 
effect, which is life everlasting, to come of eating only under one 
forme. Therfore the Heretikes be seditious calumniatours that 
would make the people beleeve the Catholike Church and Priests 
to have defrauded them of the grace and benefit of one of the kinds 
in the Sacrament. Nay, it is they that have defrauded the world, 
by taking away both the real substance of Christ, and the grace 
from one kind and both kinds, and from al other Sacraments. The 
Church doth only (by the wisedom of God's spirit and by instruction 
of Christ and his Apostles, according to time and place, for God's 
most honour, the reverence of the Sacrament, and the people's most 
profit thereby) dispose of the manner, and order how the Priest, how 
the people shal receive, and al other particular points, which himself 
(saith S. Augustine) did not take order for, that he might commit 
that to the Apostles, by whom he was to dispose his Churches 
affaires. Though both he and the Apostles and the Fathers of the 
primitive Church left us example of receiving under one kind. 
Christ at Emmaus. The Apostles — Actes ii. 42. The primitive 
Church in giving the bloud only to children. In reserving most 
commonly the bodie only. In houseling (communicating) the sicke 
therewith. In the holy E remits also that received and reserved it 
commonly and not the bloud, in the wildernes. And in divers other 
cases which were too long to rehearse. Whereby the Church being 
warranted, and in the ruling of such things fully taught by God's 
Spirit, as wel for the reproving of certaine heresies, that Christ God 
and Man was not whole and al in every part of the Sacrament, as 
specially for that the Christian people being now enlarged, and the 
communicants often so many at once, that neither so much wine 



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could be conveniently consecrated, nor without manifold accidents of 
sheding or abusing be received (wherof the Protestants have no 
regard, because it is but common wine which they occupie, but the 
Church knowing it to be Christ's owne bloud, must have al dreadful 
regard) therfore I say she hath decreed and for some hundreth yeares 
put in use that the Priest saying Masse, should alwaies both conse- 
crate and also receive both kindes, because he must expresse lively 
the passion of Christ, and the separation of his bloud from his bodie 
in the same, and for to imitate the whole action and institution as 
wel in sacrificing as receiving, as to whom properly it was said : Doe 
this ; for that was spoken only to such as have power therby to offer 
and consecrate : But the Laymen, and the Clergie also, when they 
doe not execute or say Masse themselves should receive in one kind, 
being therby no lesse partakers of Christ's whole person and grace, 
then if they received both. For (as S. Paul saith) He that eateth 
the hostes is partaker of the Altar. He that eateth, saith he ; for 
though there were drinke offerings or libaments joyned lightly to 
every Sacrifice, yet it was enough to eate only of one kind, for to be 
partaker of the whole. 

John vi. 62. Douay, 1633. — If then you shal see the Sonne of 
man ascend where he was before. 

1633, 1816. — Our Saviour seemeth to insinuate, that such as 
beleeve not his wordes touching the Holy Sacrament, and thinke it 
impossible for him to give his Body to be eaten in so many places at 
once, being yet in earth, should be much more scandalized and 
tempted after they saw or knew him to be ascended into Heaven. 
Which is proved true in the Capharnaites of this time. Whose 
principal reasons against Christ's presence in the Sacrament is, that 
he is ascended into heaven : yea, who are so bold as to expound this 
same sentence for themselves, thus, It is not this body or flesh which 
I wil give you, for that I wil carie with me to Heaven. Whereby 
if they meant only that the condition and qualities of his body in 
Heaven should be other then in the Sacrament it were tolerable : 
for S. Augustin speaketh sometime in that sense. But to deny the 
substance of the body to be the same, that is wicked. 

1843. — Christ by mentioning his ascension, by this instance of 
his power and divinity, would confirm the truth of what he had 
before asserted : and at the same time correct their gross appre- 
hensions of eating his flesh, and drinking his bloud, in a vulgar and 



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carnal manner, by letting them know, he should take his whole 
body living with him to heaven ; and consequently not suffer it to 
be, as they supposed, divided, mangled and consumed upon earth. 

John vi. 63. Douay, 1635. — It is the Spirit that quickeneth, 
the flesh profiteth nothing. The wordes that I have spoken to you, 
be spirit and life. 

1635, 1816. — If this speach were spoken in the sense of the 
Sacramentaries, it would take away Christ's Incarnation, manhood, 
and death, no lesse then his corporal presence in the Sacrament. 
For if his flesh were not profitable, al these things were vaine. 
Therfore Christ denieth not his owne flesh to be profitable, but 
that their grosse and carnal conceiving of his words, of his flesh, 
and of the manner of eating the same, was unprofitable : which is 
plaine by the sentence following, where he warneth them, that his 
words be spirit and life, of high Mystical meaning, and not vulgarly 
and grosly to be taken, as they tooke them. And it is the use of 
the Scripture to cal man's natural sense, reason, and carnal resisting 
or not reaching supernatural truths, flesh or bloud, as, Flesh and 
bloud revealed not this to thee, SfC, Matt. xvi. 

This carnalitie then of theirs, stood in two points specially : first, 
that they imagined that he would kil himself and cut and mangle 
his flesh into parts, and so give it them raw or rost to be eaten 
among them. Which could not be meant, saith S. Augustin : for 
that had conteined an heinous and barbarous fact : and therfore 
they might and should have been assured, that he would command 
no such thing : but some other sweete sense to be of his hard, mys- 
tical or figurative words, and to be fulfilled in a Sacrament, mysterie, 
and a marvelous divine sort, otherwise then they could comprehend. 
Secondly, they did erre touching his flesh, in that they tooke it to 
be flesh of a mere man, and of a dead man also, when it should 
come to be eaten : of which kind of flesh Christ here pronounceth, 
that it profiteth nothing. Whereupon saith S. Cyril, This body, is 
not of Peter or Paul or any other like, but of Christ Jesus who 
is the life itself : and therefore this body giveth life, the very 
fulnes'of the Divinity dwelling in it. And the holy Councel of 
Ephesus in the 11th, Anathematisme expounded also by the said S. 
Cyril : The Eucharist is not the body of any common person (for 
the flesh of a common man could not quicken) but of the WORD 
itself But the Heretike Nestorius dissolveth the vertue of this 



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Mysterie, holding mans flesh only to be in the Eucharist. Thus 
there, And S. Ignatius cited of Theodorete, and many other fathers 
have the like. Whereby we may see that it commeth of the Divi- 
nitie and Spirit (without which Christ's flesh cannot be) that this 
Sacrament giveth life. 

1843. — Dead flesh separated from the spirit, in the gross manner 
they supposed they were to eat his flesh, would profit nothing. 
Neither doth man's flesh, that is to say, man's natural and carnal 
apprehension (which refuses to be subject to the spirit, and words of 
Christ) profit anything. But it would be the height of blasphemy, 
to say the living flesh of Christ, (which we receive in the blessed 
sacrament with his spirit, that is, with his soul and divinitie) pro- 
fiteth nothing. For if Christ's flesh had profited us nothing he 
would never have taken flesh for us, nor died in the flesh for us. 
By proposing to you a heavenly sacrament, in which you shal 
receive, in a wonderful manner, spirit, grace, and life in its very 
fountain. 

John vi. 64. Douay, 1 633. — But there be certaine of you, that 
beleeve not. For Jesus knew from the beginning who they were 
that did not beleeve, and who he was that would betray him. 

1633, 1816. — It is lacke of faith, you see here, that causeth men 
to spume against this high truth of the Sacrament : as also it may 
be learned here, that it is the great and merciful guift of God that 
Catholike men doe against their senses and carnal reasons, beleeve 
and submit themselves to the humble acknowledging of this Mysterie : 
lastly, that it may wel by Christ's insinuation of Judas, be gathered, 
that he specially spurned against our Maisters speaches of the holy 
Sacrament. 

John vi. 66. Douay, 1633. After this manie of his Disciples 
went backe : and now they walked not with him. 

1633, 1816. — It can be no marvel to us now that so many revolt 
from the Church, by offense, or scandal unjustly taken at Christ's 
body and bloud in the Sacrament ; seeing many of his disciples that 
saw his wonderful life, doctrine, and miracles, forsooke Christ him- 
self, upon the speach and promise of the same Sacrament. For the 
mysterie of it is so supernatural and divine in itself, and withal so 
low and base for our sakes, by the shew of the formes of these 
terrene elements under which it is, and we eate it ; that the un- 
faithful and infirme doe so stumble at Christ in the Sacrament, as 



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DOCTRINES OF THE CHURCH OF ROME. 



the Jewes and Gentils did at Christ in his humanitie. For the 
causes of contradictions of the incarnation and Transsubstantiation 
be like. And it may be verily deemed, that whosoever cannot now 
beleeve the Sacrament to be Christ, because it is under the formes 
of bread and wine, and is eaten and drunken, would not then have 
beleeved that Christ had been God, because he was in shape of man, 
and crucified. To conclude, it was not a figure nor a mysterie of 
bare bread and wine, nor any Metaphorical or Allegorical speach, 
that could make such a troup of his Disciples revolt at once. When 
he said he was a doore, a vine, a way, a pastour, and such like (unto 
which kind of speaches the Protestants ridiculously resemble the 
wordes of the holy Sacrament) who was so mad to mistake him, or 
to forsake him for the same ? For the Apostles at the least would 
have plucked them by the sleeves, and said: Goe not away my 
Masters, he speaketh parables. The cause therfore was their in- 
credulitie, and the height of the Mysterie, for that they neither 
knew the meanes how it might be present, nor would beleeve that 
he was able to give his flesh to be eaten in many places. And even 
such is the unbeleefe of the Heretikes about this matter at this day. 

John vi. 68. Douay, 1633. — Simon Peter therefore answered 
him ; Lord to whom shal we goe ; thou hast the wordes of eternal 
life. 

1633, 1816. — Peter answereth for the Twelve, not knowing that 
Judas in hart was already naught, and beleeved not Christ's former 
words touching the B. Sacrament, but was to revolt afterward as the 
other. Wherein as Peter beareth the person of the Church and al 
Catholike men, that for no difficulty of his word, nor for any revolt 
(be it never so general) of Schismatikes, Heretikes, or Apostataes, 
either for this Sacrament or any other Article, wil ever forsake Christ : 
So Judas was the chiefest suborner, maintayner, and father of this 
heresie against the real presence of Christ's bodie and bloud in the 
B. Sacrament, and of the revolt from him for the same : As S. 
Augustin teacheth, declaring withal that this was the first heresie 
against Christ's doctrine, and worthily commending S. Peter for his 
humble obedience, in receiving Christ's speach, and firmly beleeving 
his words to be true and good, which he did not yet understand. 
By whose example therfore when company draweth us to revolt, let 
us say thus : Lord, whither or to whom shal we goe, when we have 
forsaken thee ? to Calvin, Luther, or such, and forsake thee and thy 



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Church with the unfaithful multitude ? No, thou hast the words 
of life, and we beleeve thee, and thy Church wil not nor cannot 
beguile us. Thou hast, (saith the same S. Augustin,) life ever- 
lasting in the ministration of thy body and bloud. And a litle 
after : Thou art life everlasting itself, and thou givest not in thy 
flesh and bloud but that ivhich thy self art. 

John xiii. 2. Douay, 1 633. — And when supper was done, whereas 
the Divel now had put into the hart of J udas Iscariote the sonne of 
Simon, to betray him. 

1633, 1816. — By supper he meaneth the eating of the Paschal 
lambe, for, the institution of the B. Sacrament was after this. 

John xiii. 5. Douay, 1633. — After that he put water into a 
bason, and began to wash the feete of the Disciples, and to wipe 
them with the towel wherewith he was girded. 

1633, 1816. — This lotion was not only of curtesy, such as the 
Jewes used towards their ghests, nor only for example of humilitie ; 
but for mysterie and signification of the great puritie that is required 
before we come to receive the holy Sacrament, which straight after 
this washing was to be instituted and given to the Apostles. 

John xiii. 14. Douay, 1633. — If then I have washed your feete, 
Lord and Maister : you also ought to wash one anothers feete. 

1633, 1816. — Our Maister never spake plainer, nor seemed to 
command more precisely, either of baptisme or the Eucharist or any 
other Sacrament : and yet by the Churches judgement directed by the 
Holy Ghost we know this to be no Sacrament nor necessarie cere- 
monie, and the other to be. And why doe they beleeve the Church 
in this, and doe not credit her affirming the chalice not to be neces- 
sarie for the communicants ? 

John xvii. 20. Douay, 1633. — And not for them only doe I 
pray, but for them also that by their word shal beleeve in me. 

1633, 1816. — He expresseth (and it is a great comfort) that he 
praieth not only for the Apostles, but for the whole Church after 
them, that is, for al beleevers. And al this profound and divine 
praier is resembled in the holy Canon of the Masse before the con- 
secration, as here it was made before his visible Sacrifice on the 
Crosse. 

John xx. 19. Douay, 1633. — Therfore when it was late that 
day, the first of the Sabbaths, and the doores were shut, where the 
Disciples were gathered together for feare of the Jewes, Jesus came 
and stood in the middes, and saith to them : Peace be to you. 

Q 



226 



DOCTRINES OF THE CHURCH OF ROME. 



1633, 1816. — Such Heretikes as deny Christ's body to be, or 
that it can be in the B. Sacrament, for that it is in Heaven, and 
cannot be in two places at once, nor without the natural manner of 
the quantitie space, or place agreable to the condition of his huma- 
nitie, be invincibly refuted by Christ's entring into the Disciples, 
the doores shut : and by that that his true natural body whole and 
perfect in al his limmes, length, bredth, and thicknes, distinct and 
divers from the substance and corpulence of the wood, was in the 
same proper place that the wood was in, and passed through the 
same : as he also came out of his mother's wombe the clausure not 
sturred ; and passed through the stone, out of his Sepulcher. By 
al which the Heretikes being plainely reproved, and convinced of 
infidelitie, they boldly deny the plaine Scriptures, or so fondly shift 
themselves from the evidence therof, that their impudencie is spe- 
cially to be marked in this point. 

Some say, that he came in at the window : some, that the doore 
opened of itself to let him in : some, that to come in, the doores 
being shut, signifieth no more, but that he came in late in the even- 
ing, at what time men used to shut their doores : and such other 
flights to defend falsehood against expresse Scriptures, and against 
the Apostle's testimonie, who therfore tooke him to be a spirit, be- 
cause they saw him stand sodenly in the middes of them, al the 
house being close shut. And the Fathers al confesse that he went 
in the doores being shut. We know it is the natural course of God's 
ordinance, that every body should have but one and his owne proper 
place fitted to the lineaments, quantitie, termes and limites of the 
same : without which naturally the bodies were no where, and con- 
sequently not at al, as S. Augustin saith ; but that God super- 
naturally and miraculously cannot by his omnipotencie dispose 
otherwise of his owne body, then the natural forme or quantitie or 
qualitie therof require, that is great incredulitie ; seeing we must 
beleeve that he can doe so with any other body of mere men or other 
creatures, the Scriptures being plaine that he can make a camel 
passe through a needle's eye, continuing in his natural figure and 
quantitie stil : and S. Augustin telleth of a woman whose ring fel 
from her girdle, both being fast and whole ; and Rupertus of a reli- 
gious man, whose girdle fast bulckled fel downe before him from his 
body. 

Therefore it is too much unfaithfulnes, by rules of place to em- 
barre Christ of his wil or wisedom to be in the Sacrament how him- 



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self list, and on as many Altars or places as he liketh. We detest 
for al that, the wicked heresie of certaine Protestants, holding quite 
contrarie to the Zuinglians, that Christ according to his Humanitie 
is in every place where the Divinitie is ; which is both against faith, 
and the common rules of nature and divinitie. 

1843. — The same power which could bring Christ's whole body, 
entire in al its dimensions, through the doors, can without the lest 
question make the same body really present in the Sacrament ; 
though both the one and the other be above our comprehension. 

Actes i. 11. Douay, 1633. — Who also said : Ye men of Galilee, 
Why stand you looking into Heaven ? This Jesus which is as- 
sumpted from you into Heaven, shal so come as you have seen him 
going into Heaven. 

1633, 1816. — By this visible Ascending of Christ to Heaven and 
like returne from thence to judgement, the Heretikes doe incredu- 
lously argue him not to be in the Sacrament. But let the faithful 
rather give eare to S. Chrysostome saying thus ; miracle ! he that 
sitteth with the Father in Heaven above, at the very same time is 
handled of men beneath. Christ ascending to Heaven, both hath 
his flesh with him, and left it with us beneath. Elias being taken 
up, left to his disciples his cloke only, but the Sonne of man ascend- 
ing left his owne flesh to us. 

Actes ii. 42. Douay, 1633. — And they were persevering in the 
doctrine of the Apostles, and in the communication of the breaking 
of bread, and praiers. 

1633, 1816. — This was the B. Sacrament, which the Apostles 
dayly ministred to the Christians at least in one kind. 

Actes iii. 21. Douay, 1633. — Whom Heaven truly must receive 
until the times of the restitution of al things, which God spake by 
the mouth of his holy prophets from the beginning of the world. 

1633, 1816. — Some Heretikes fouly corrupt this place, thus, who 
must be conteined in Heaven, of purpose (as they protest) to hold 
Christ in Heaven from the B. Sacrament. Beza, as though his pre- 
sence there, drew him out of Heaven. Neither can they pretend the 
Greeke, which is word for word as in the vulgar Latin, and as we 
translate. 

Actes ix. 4. Douay, 1633. — And falling on the ground he heard 
a voice saying to him, Saul, Saul, why persecutest thou me ? 

1633, 1816. — The heretikes that conclude Christ so in Heaven 
that he can be nowhere else til the day of Judgement, shal hardly 

Q 2 



L 



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DOCTRINES OF THE CHURCH OF ROME. 



resolve a man that would know where Christ was when he appeared 
here in the way, and spake these words to Saul. 

Actes xx. 7. Douay, 1633. — And in the first of the Sabboth 
when we were assembled to breake bread, Paul disputed with them, 
being to depart on the morow ; and he continued the sermon until 
midnight. 

1633, 1816. — S. Paul did here breake bread on the Sunday as it 
is broken in the Sacrament of the body of Christ, and had both 
before and after the celebrating of the Sacrament a sermon to the 
people. 

1843. — Here S. Chrysostom, with many other interpreters of 
the Scripture explain, that the Christians, even at this time, must 
have changed the Sabbath into the first day of the week, (the Lord's 
day) as all christians now keep it : This change was undoubtedly 
made by the authority of the Church ; Hence the exercise of the 
power which Christ had given to her ; for he is Lord of the 
Sabbath. 

Romans xvi. 16. Douay, 1633. — Salute one another in a holy 
Kisse. Al the Churches of Christ salute you. 

1633, 1816. — Hereof, and by the common usage of the first Chris- 
tians, who had special regard of unitie and peace among themselves, 
and for signe and protestation thereof, kissed one another, came our 
holy ceremonie of giving the Pax, or kissing one another in the 
Sacrifice of the blessed Masse. 

1 Corinthians viii. 10. Douay, 1633. — For if a man see him 
that hath knowledge, sit at table in the Idol's Temple ; shal not his 
conscience being weake, be edified, to eate things sacrificed to Idols. 

1633, 1816. — Like as now, some Catholikes have said, they know 
that Calvin's communion is but as other bread and wine. But yet the 
ignorant seeing such goe to the Communion, thinke that it is a good 
act of Religion. Yea whatsoever they pretend, it must needs seeme 
an honour to Calvin's Communion, when they are seen in the Idol's 
Temple solemnly sitting or communicating at the abominable table. 

1 Corinthians x. 16. Douay, 1633. — The chalice of benediction 
which we do blesse, is it not the communication of the bloud of 
Christ ? and the bread which we breake, is it not the participation 
of the body of our Lord ? 

1633, 1816. — That is to say, the chalice of Consecration which 
we Apostles and Priests by Christes commission doe consecrate ; by 
which speach as wel the Calvinists, (that use no consecration of the 



MASS AND EUCHARIST. 



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cup at al, blasphemously calling it magical murmuration, and per- 
vesely referring the benediction to thankes-giving to God) as also 
the Lutherans be refuted, who affirme Christes body and bloud to 
be made present by receiving and in the receiving only. For the 
Apostle expresly referreth the benediction to the chalice, and not 
to God, making the holy bloud and the communicating therof the 
effect of the benediction. The holy Sacrament and Sacrifice of 
Christ's body and bloud being received of us, joyneth us in soul 
and body, and engraffeth us into Christ himself, making us par- 
takers, and as a peece of his body and bloud. For not by love or 
spirit only, (saith S. Chrysostom) but in very deed we are united in 
his flesh, made one body with him, members of his flesh and bones. 
And S. Ciril — Such is the force of mystical benediction, that it 
maketh Christ corporally by communicating of his flesh to dwel 
in us. 

1843. — Here the Apostle puts them in mind of their partaking 
of the body and blood of Christ in the sacred mysteries, and becom- 
ing thereby one mystical body with Christ. From whence he infers, 
verse 21, that they who are made partakers with Christ, by the 
Eucharistic sacrifice, and sacrament, must not be made partakers 
with devils by eating of the meats sacrificed to them. 

1 Corinthians x. 17. Douay, 1633. — For being many, we are 
one bread, one body, al that participate of one bread. 

1633, 1816. — As we be first made one with Christ by eating his 
body and drinking his bloud, so secondly are we conjoyned by this 
one bread which is his body, and cup which is his bloud, in the 
perfect union and fellowship of al Catholike men, in one Church 
which is his body Mystical. Which name of body mystical is 
specially attributed and appropriated to this one Commonwealth and 
Societie of faithful men, by reason that al the true persons and 
true members of the same, be marvelously knit together by Christes 
owne one body, and by the self same bloud in this divine Sacrament. 

1843. — One bread ; or, as it may be rendered, agreeably both to 
the Latin and Greeke, because the bread is one, all we, being 
many, are one body who partake of that one bread. For it is by 
our communicating with Christ, and with one another in this blessed 
Sacrament, that we are formed into one mystical body : and made, 
as it were, one bread, compounded of many grains of corn, closely 
united together. 

1 Corinthians x. 18. Douay, 1633. — Behold Israel according to 



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DOCTRINES OF THE CHURCH OF ROME. 



the flesh : they that eate the Hosts, are they not partakers of the 
altar ? 

1633, 1816. — It is plaine also by the example of the Jewes in 
their sacrifices, that he that eateth any of the Host immolated, is 
partaker of the Sacrifice, and joyned by office and obligation to God. 
of whose Sacrifice he eateth. 

1 Corinthians x. 20. Douay, 1633. — But the things that the 
Heathen doe immolate, to Divels they doe immolate, and not to God. 
And I wil not have you become fellowes of Divels. 

1633, 1816. — I conclude then, (saith the Apostle) thus : that as 
the Christian which eateth and drinketh of the Sacrifice or Sacra- 
ment of the Altar, by his eating is participant of Christes body, and 
joyned in fellowship to al Christian people that eate and drinke of 
the same, being the Host of the new law : and as al that did eate of 
the Hosts of the sacrifices of Moyses Law, were belonging and asso- 
ciated to that state and to God to whom the sacrifice was done ; 
even so whosoever eateth of the meates offered to Idols, he sheweth 
and professeth himselfe to be of the Communion and Societie of the 
same Idols. 

1 Corinthians x. 21. Douay, 1633. — You cannot drinke the 
chalice of our Lord and the chalice of Divels ; you cannot be par- 
takers of the table of our Lord, and of the table of Divels. 

1633, 1816. — Upon the premisses he warneth them plainely, that 
they must either forsake the sacrifice and fellowship of the Idols and 
Idolaters, or els refuse the Sacrifice of Christ's body and bloud in 
the Church. In al which discourse we may observe that our bread 
and chalice, our table, and altar, the participation of our Host and 
oblation, be compared or resembled point by point, in al effects, con- 
ditions, and proprieties, to the Altars, Hosts, Sacrifices, and Immo- 
lations of the Jewes and Gen tils. Which the Apostle would not, 
nor could not have done in this Sacrament of the Altar, rather then 
in other Sacraments or service of our religion, if it only had not 
been a Sacrifice and the proper worship of God among the Christians, 
as the other were among the Jewes and Heathen. And so doe al 
the Fathers acknowledge, calling it only^ and continually almost, by 
such termes as they doe no other Sacrament or ceremonie of Christes 
religion : The lamb of God laid upon the table — (Council of Xice) : 
the unbloudy service of the Sacrifice — (Council of Ephesus) : the 
Sacrifice of sacrifices — (Diony.) : the quickning holy Sacrifice : the 
unbloudy Host and victime — (Cyril) : the propitiatorie Sacrifice both 



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for the living and the dead — (Tertullian, &c.) : the Sacrifice of our 
Mediatour : the Sacrifice of our price : the Sacrifice of the New 
Testament : the Sacrifice of the Church — (Augustin) : the one 
only inconsumptible Victime without which there is no religion — 
(Cyprian) : the pure Oblation : the new Offering of the new Law : 
the vital and unpolluted Host : the honourable and dreadful Sacri- 
fice : the Sacrifice of thankesgiving or Eucharistical ; and the Sac- 
rifice of the Melchisedech. Which Melchisedech by his Oblation in 
bread and wine, did properly and most singularly prefigurate this 
office of Christes eternal Priesthood and sacrificing himself under 
the formes of bread and wine : which shal continue in the Church 
throughout al Christian nations, insteed of al the offerings of Aaron's 
Priesthood, as the Prophet Malachie did foretel : as S. Cyprian and 
others, the most ancient Doctours and Martyrs doe testifie : and 
others doe expresly avouch that this one Sacrifice hath succeeded al 
other, and fulfilled al other differences of Sacrifices : that it hath 
the force and vertue of al other, to be offered for al persons and 
causes that the others, for the living and the dead, for the sinnes 
and for thankesgiving, and for what other necessitie soever of body 
or soule. Which holy action of Sacrifice they also cal the MASSE 
in plaine words. — (Augustin, &c.) This is the Apostles and Fathers 
doctrine. God grant the Adversaries may find mercie to see so 
evident and invincible a truth. 

1633, 1816 — Though the faithful people be many waies knowen 
to be God's peculiar, and be joyned both to him and among them- 
selves, and also severed and distinguished from al others that per- 
taine not to him, as wel Jewes and Pagans, as Heretikes and Schis- 
matikes, by sundry other external signes of Sacraments, doctrine, 
and government ; yet the most proper and substantial union or 
difference consisteth in the Sacrifice and Altar, by which God so 
specially bindeth his Church unto him, and himself unto his Church, 
that he acknowledgeth none to be his, that is not partaker of his 
one only Table and Sacrifice in his Church ; and acquitteth himself 
of al such as joyne in fellowship with any of the Heathen at their 
Idolatrie, or with the Jewes at their Sacrifices, or with Heretikes 
and Schismatikes at their prophane and detestable table. Which 
because it is the proper badge of their separation from Christ and 
his Church, and an altar purposely erected against Christes Altar, 
Priesthood, and Sacrifice, is indeed a very Sacrifice, or (as the Apostle 
here speaketh) a table and cup of Divels, that is to say, wherin the 



232 



DOCTRINES OF THE CHURCH OF ROME. 



Divel is properly served, and Christes honour (no lesse then by the 
altars of Jeroboam or any prophane superstitions rites of Gentilitie) 
denied. And therefore al Catholike men, if they looke to have 
fellowship with Christ and his members in his body and bloud, must 
deeme of it as of Idolatrie or sacrilegious superstition, and abstaine 
from it and from al societie of the same, as good Tobie did from 
Jeroboam's calves and the altars in Dan and Bethel : and as the 
good faithful did from the Excelses and from the Temple and 
Sacrifices of Samaria. Now in the Christian times we have no other 
Idols but heresies, nor Idolothytes but their false services shifted 
into our Churches instead of God's true and only worship. 

1633, 1816. 1 Corinthians xi. Argument from v. 17. — About 
another (tradition) he reprehendeth the rich, that at the charitable 
supper, supped uncharitably : telling them that they received ther- 
fore unworthily the B. Sacrament, and shewing them what an heinous 
sinne that is, seeing it is our Lord's body and the represention of 
his death, as he by tradition had taught them. 

1843. 1 Corinthians xi. Argument. — He blameth the abuses 
of their love-feasts ; and upon that occasion, treats of the blessed 
sacrament. 

1 Corinthians xi. 20. Douay, 1 633. — When you come therfore 
together in one, it is not now to eate our Lordes supper. 

1633, 1816. — The Christians at or about the time of the Churches 
only Sacrifice and their communicating thereof, kept great feasts, 
which continued long, for that the reliefe of the poore upon the 
common charges of the richer sort, and the charitie and unitie of al 
sorts were much preserved thereby, for which cause they were called 
aya7rat, that is, Charities of the ancient Fathers, and were kept 
commonly in Church houses or porches adjoyning, or in the body of 
the Church (wherof see Tertullian and others) after the Sacrifice 
and Communion was ended, as S. Chrysostom judgeth. Those feasts 
S. Paul here calleth Coenas Dominicas, because they were made in 
the Churches, which then were called Dominicae, that is, Our Lordes 
houses. The disorder therefore kept among the Corinthians in these 
Church feasts of Charitie, the Apostle seeketh here toVedresse, from 
the foule abuses expressed here in the text. And as S. Ambrose, 
and most good Authours now thinke, this which he calleth, JDo- 
minicam ccenam, is not want of the B. Sacrament, as the circum- 
stances also of the text doe give, namely, the rejecting of the poore, 
the rich men's private devouring of al, not expecting one another, 



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glottony and drunkennesse in the same, which cannot agree to the 
Holy Sacrament. And therfore the Heretikes have smal reason, 
upon this place, to name the said Holy Sacrament, rather, the supper 
of the Lord, then after the manner of the primitive Church, the 
Eucharist, MASSE, or Liturgie. But by like they would bring 
it to the supper againe, or Evening service, when men be not fasting, 
the rather to take away the old estimation of the holines therof. 

1843. — So the Apostle here calls the Charity feasts observed by 
the primitive Christians, and reprehends the abuses of the Corin- 
thians, on these occasions ; which were the more criminal, because 
these feasts were accompanied with the celebrating the eucharistic 
sacrifice and sacrament. 

1 Corinthians xi. 23. Douay, 1633. — For I received of our Lord 
that which also I have delivered unto you, that our Lord Jesus in 
the night that he was betraied tooke bread. 

1633, 1816.— The Apostle's drift in al that he saith here of the 
Sacrament, is against unworthy receiving (as S. Augustin noteth) 
and not to set out the whole order of ministration as the heretikes 
doe ignorantly imagine. 

1633, 1816. — As al other parts of religion were first delivered by 
preaching and word of mouth to every Nation converted, so this 
holy order and use of the B. Sacrament was by S. Paul first given 
unto the Corinthians by tradition. Unto which as received of our 
Lord he revoketh them by this Epistle, not putting in writing par- 
ticularly, al things pertaining to the order, use, and institution, as 
he afterwards saith : but repeating the summe and substance therof, 
and leaving the residue to his returne. But his words and narration 
here written we wil particularly prosecute, because the Heretikes 
make profession to follow the same in their pretended reformation of 
the Masse. First the adversaries may be here convinced that al 
the circumstances of time, person, and place which in Christes 
action are noted, need not to be imitated ; as, that the Sacrament 
should be ministred at night, to men only, to only twelve, after or 
at supper, and such like : because (as S. Cyprian and S. Augustin 
note) there were causes of those accidents in Christ that are not 
now to be alleaged for us. He instituted then this holy act : we 
doe not. He made his Apostles Priests, that is to say, gave them 
commission to doe and minister the same ; we doe not. He would 
have this the last act of his life, and within the bounds of his 
Passion : it is not so with us. s He would eate and make an end of 



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DOCTRINES OF THE CHURCH OF ROME. 



the Paschal to accomplish the old Law : that cannot be in our 
action. Therfore he must needs doe it after supper and at night : 
we may not doe so. He excluded al women, al the rest of his Dis- 
ciples, al laymen : we invite al faithful, men and women. In many 
circumstances then, neither we may imitate Christes first action, nor 
the Heretikes as yet doe : though they seeme to encline by aban- 
doning other names saving this (calling it Supper), to have it at 
night and after meate : though (as it before noted) they have no 
just cause to cal it so upon Christes fact, seeing the Evangelists doe 
plain ely show that the Sacrament was instituted after Supper, as 
the Apostle himself here recordeth of the later part in expresse 
speach. And most men thinke, a long sermon and the washing of 
the Apostles feet came between : yea and that the supper was quite 
finished and grace said. But in al these and such like things, the 
Catholike Church only, by Christes Spirit can tel, which things are 
imitable, which not, in al his actions. Christ took bread into his 
hands, applying this ceremonie, action, and benediction to it, and 
did blesse the very element, used power and active words upon it as 
he did over the bread and fishes which he multiplied : and so doth 
the Church of God : and so doe not the Protestants, if they follow 
their owne book and doctrine ; but they let the bread and cup stand 
aloofe, and occupie Christes wordes by way of report and narration, 
applying them not at al to the matter proposed to be occupied : and 
therfore howsoever the simple people be deluded by the rehersal of 
the same wordes which Christ used, yet consecration, benediction, 
or sanctification of bread and wine they professe they make none at 
al. At the first alteration of religion, there was a figure of the 
Crosse at this word, He blessed : and at the word : He tooke, there 
was a glosse or rubrike that appointed the Minister to imitate 
Christ's actions and to take the bread into his hands : afterward 
that was reformed and Christ's action abolished, and his blessing 
of bread turned to thanksgiving to God. Christ made the holy 
Sacrament of unleavened bread, and al the Latin Church imitateth 
him in the same as a thing much more agreeable to the signification 
both in itself and in our lives then the leaven. Yet our Adversaries 
neither follow Christ, S. Paul, nor the West Church in the same : 
but rather purposely make choise of that kind that is in itself more 
unseemly, and to the first institution lesse agreeable. In the other 
part of the Sacrament they contemne Christ and his Church much 
more impudently and damnably. For Christ and al the Apostles 



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and al Catholike Churches in the world have ever mixed their wine 
with water, for great mysterie and signification, specially for that 
water gushed together with bloud out of our Lordes side. This our 
Lord did, (saith S. Cyprian) and none rightly offereth that 
followeth not him therein. Thus Irenaeus, Justine, and al the 
Fathers testifie the Primitive Church did ; and in this sort it is 
done in al the MASSES of the Greeks. S. James, S. Basil's, S. 
Chrysostom's. And yet our Protestants pretending to reduce al to 
Christ, wil not doe as he did, and al the Apostles and Churches 
that ever were. 

1 Corinthians xi. 24. Douay, 1633. — And giving thankes brake, 
and said : Take ye and eate, this is my body which shal be de- 
livered for you. This doe ye for the commemoration of me. 

1633, 1816. — These words being set downe, not in the persons of 
the Evangelistes or Apostles, but expressed as in Christes owne 
person, to be said over the bread, and the like over the wine, are the 
formes of the Sacrament and words of consecration ; neither is it a 
Sacrament but (as S. Augustin saith) when the words come, that 
is to say, actively and presently be applied to the elements of the 
same. Therfore the Protestants never applying these words more 
then the whole narration of the institution, nor reciting the whole 
(as is said) otherwise then in historical manner, as if one would 
minister Baptisme and never apply the words of the Sacrament to 
the child, but only read Christes speaches of the same, make no 
Sacrament at al. And that these proper words be the only forme 
of this Sacrament, and so to be spoken over or upon the bread and 
wine, S. Ambrose plainly and precisely writeth, recording how farre 
the Evangelists narrative words doe goe, and where Christes owne 
peculiar mystical words of consecration begin : and so the rest of the 
Fathers. 

1633, 1816. — When the words of Consecration be, by the said 
impietie of the Protestants, thus removed from the element, no 
marvel if Christes holy body and bloud be not there, or that it is 
now no more a Sacrament, but common bread and wine. So they 
that unjustly charge the Catholike Church with defrauding the 
people of one peece of the Sacrament, have in very deed left no part 
nor spice of Sacrament, neither following Christ as they pretend, 
nor S. Paul, nor any Evangelist, but their owne detestible Sect, 
having boldly defaced the whole institution, not in any accidental 
indifferent circumstances, but in the very substance and al. The 



236 



DOCTRINES OF THE CHURCH OF ROME. 



right name is gone, the due elements both gone, no blessing or 
consecration, or other action over them, the formes be gone : and 
consequently the body and bloud, the Sacrament and the Sacrifice. 

By these words, authoritie and power is given to the Apostles, 
and by the like in the Sacrament of Orders, to al lawful Priests 
only. No marvel then that the new heretical Ministers being Lay- 
men, give the people nothing but bare bread and wine, profane, 
naked, and natural elements void of Sacrament and al grace. 

This pertaineth to the receiving of those things which by conse- 
cration are present and sacrificed before : as when the people or 
priests in the old Law did eate the Hosts offered or part therof, 
they were made partakers of the Sacrifice done to God before. And 
this is not the substance, or being, or making of the Sacrament or 
Sacrifice of Christes body and bloud ; but it is the use and appli- 
cation to the receiver of the things which were made and offered 
to God before. There is a difference betwixt the making of a 
medicine or the substance and ingredients of it, and the taking of 
it. Now the receiving being but a consequence or one of the ends 
why the Sacrament was made, and the meane to apply it unto us : 
the Adversaries unlearnedly make it al and some, and therfore impro- 
perly name the whole Sacrament and ministration therof, by calling 
it the Communion. Which name they give also rather then any 
other, to make the ignorant beleeve that many must communicate 
together as though it were so called for that it is common to many. 
By which collusion they take away the receiving of the Priest alone, 
of the sicke alone, of reserving the consecrated Host and the whole 
Sacrament. Against which deceit, know that this part of the 
MASSE is not called communion, for that many should concurre 
together alwaies in the external Sacrament : but for that we doe 
communicate or joyne in unitie and perfect fellowship of one body, 
with al Christian men in the world, with al (we say) that eate it 
through the whole Church and not with them only which eate with 
us at one time. And this fellowship riseth of that, that we be, 
every time we receive either alone or with companie, partakers of 
that one body which is received throughout al the world. It is 
al called Communion (saith S. Damascene) and so indeed it is, for 
that by it we communicate with Christ, and be partakers of his 
flesh and divinitie, and by it doe communicate and are united one 
with another. Only let us take heed that we doe not participate 
with heretikes. And when the Apostle saith, that al be one bread 



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237 



and one body that are partakers of one bread, he meaneth not of 
them only that communicate at one time and place ; but that al be 
so, that communicate in unitie through the whole Church. Then 
the name Communion is as ignorantly used of them as the name 
of supper. 

1 Corinthians x. 26. Douay, 1 633. — For as often as you shal 
eate this bread, and drinke the chalice, you shal show the death of 
our Lord, until he come. 

1633, 1816. — Upon this word the Heretikes fondly ground their 
false supposition, that this Sacrament cannot rightly be ministred 
or made without a sermon of the death of Christ ; and that this and 
other sacraments in the Church be not profitable when they be 
ministred in a strange language. As though the grace, force, ope- 
tion, and activitie, together with the instruction and representation 
of the things which they signifie, were not in the very substance, 
matter, forme, use, and worke itselfe of every of the Sacraments ; 
and as though preaching were not one way to shew Christes Passion, 
and the Sacraments another way ; namely this Sacrament, con- 
teining in the very kinds of the elements and the action, a most 
lively representation of Christes death. As wisely might they say 
that neither Abel's Sacrifice, nor the Paschal Lamb, could signifie 
Christes death without a Sermon. 

1 Corinthians xi. 27. Douay, 1633. — Therfore whosoever shal 
eate this bread, or drinke the chalice of our Lord unworthily, he 
shal be guilty of the body and of the bloud of our Lord. 

1633, 1816. — First herupon marke wel that il men receive the 
body and bloud of Christ be they infidels or il livers. For in this 
case they could not be guilty of that which they receive not. 
Secondly, that it could not be so heinous an offense for any man to 
receive a peece of bread or a cup of wine, though they were a true 
Sacrament. For it is a deadly sinne to receive any Sacrament with 
wil and intention to continue in sinne, or without repentance of 
former sinnes ; but yet by the unworthy receiving of no other 
Sacrament is man guilty of Christes body and bloud, but here where 
the unworthy (as S. Chrysostom saith) doth vilany to Christes 
owne person, as the Jewes or Gentils did, that crucified it. Which 
invincibly proveth against the Heretikes that Christ is really 
present. 

1843. — Here erroneous translators corrupt the text, by putting 
and drink (contrary to the original, r\ ttLvt]) instead of or drink. 



238 



DOCTRINES OF THE CHURCH OF ROME. 



This demonstrates the real presence of the body and blood of 
Christ, even to the unworthy communicant ; who otherwise could 
not be guilty of the body and blood of Christ, or justly condemned 
for not discerning the Lord's body. 

1 Corinthians xi. 28. Douay, 1633. — But let a man prove him- 
self ; and so, let him eate of that bread, and drinke of the Chalice. 

1633, 1816. — A man must examine his life diligently whether 
he be in any mortal sinne, and must confesse himself of every offence 
which he knoweth or feareth to be deadly, before he presume to come 
to the Holy Sacrament. For so the Apostles doctrine here with the 
continual custom of the Catholike Church, and the Fathers example, 
bind him to doe. 

1843. — This is not said by way of command, but by way of 
allowance, viz. where and when it is agreeable to the practice and 
discipline of the Church. 

1 Corinthians xi. 29. Douay, 1633. — For he that eateth and 
drinketh unworthily, eateth and drinketh judgement to himself, not 
discerning the body of our Lord. 

1633, 1816. — That is, because he putteth no difference nor dis- 
tinction betwixt this high meate and others ; and therfore S. 
Augustine saith, That it is he that the Apostle saith shal be damned, 
that doth not by singular veneration or adoration make a difference 
between this meate and al others. And againe in Psalme xcviii. : 
No man eateth it before he adore it. And S. Ambrose : We adore 
the flesh of Christ in the Mysteries. S. Chrysostom : We adore him 
on the altar, as the Sages did in the manger. S. Nazianzene : My 
sister called on him which is worshipped upon the altar. Theodorete : 
The mystical tokens be adored. S. Denys : This Apostle's scholer, 
made solemne invocation of the Sacrament after Consecration, and 
before the receiving, the whole Church of God crieth upon it, Domine 
non sum dignus, Deus propitius esto mihi peccatori, Lamb of 
God, that taketh away the sinnes of the world, have mercie on us. 
And for better discerning of this divine meate, we are called from 
common profane howses to God's Church ; for this we are forbidden 
to make it in vulgar apparel, and are appointed sacred solemne 
vestiments. For this is the halowing of Corporals and Chalices. 
For this, profane tables are removed and altars consecrated. For 
this, the very Priests themselves are honourable, chast, sacred. 
For this, the people is forbidden to touch it with common hands. 
For this, great care and solicitude is taken that no part of either kind 



MASS AND EUCHARIST. 



239 



fal to the ground. For this, sacred provision is made that if any 
hosts or parts of the Sacrament doe remaine unreceived, they be 
most religiously reserved with al honour and diligence possible : and 
for this, examination of consciences, confession, continencie, and (as 
S. Augustin saith) receiving it fasting. Thus doe we Catholikes 
and the Church of God discern e the holy body and bloud by S. Paules 
rule, not only from your profane bread and wine (which not by any 
secret abuse of your Curates or Clerkes, but by the very order of 
your book, the Minister, if any remaine after your Communion, may 
take home with him to his owne use, and therfore is no more holy 
by your owne judgement then the rest of his meates) but from al 
other either vulgar or sanctified meates, as the Catechumens bread, 
and our usual holy bread. If al this be plaine and true, and you 
have nothing agreable to the Apostles nor Christes Institution, but 
al cleane contrarie ; then imperet vobis Deus, and confound you for 
not discerning his holy body, and for conculcating the bloud of the 
new Testament. 

I Corinthians xi. 30. Douay, 1633. — Therfore are there among 
you many weake and feeble, and many sleep. 

1633, 1816. — We see here by this, it is a fearful case and crime 
to defile by sinne (as much as in us lieth) the body of Christ in the 
Sacrament, seeing God strook many to death for it in the primitive 
Church, and punished others by grievous sicknes. No marvel that 
so many strange diseases and deaths fal upon us now in the world. 

1 Corinthians xi. 31. Douay, 1633. — But if we did judge our- 
selves, we should not be judged. 

1633, 1816. — We may note here that it is not enough only to 
sinne no more, or to repent lightly of that which is past : but that 
we sbould punish ourselves according to the weight of the faults 
past and forgiven : and also that God wil punish us by temporal 
scourges in this life or the next, if we doe not make ourselves very 
cleane before we come to receive his holy Sacrament. Whose heavy 
hands we may escape by punishing ourselves by fasting and other 
penance. 

1 Corinthians xi. 33. Douay, 1633. — Therfore, my Brethren, 
when you come together to eate, expect one another. 

1633, 1816. — Returning now to their former fault and disorder 
for the which he tooke this occasion to talke of the Holy Sacrament, 
and how great a fault it is to come unworthily to it, he exhorteth 
them to keep their said suppers or feasts in unitie, peace, and 
sobrietie, the rich expecting the poore, &c. 



240 



DOCTRINES OF THE CHURCH OF ROME. 



1 Corinthians xi. 34. Douay, 1635. — If any man be an hungred, 
let him eate at home, that you come not together unto judgement. 
And the rest I wil dispose, when I come. 

1635, 1816. — Many particular orders and decrees, more then 
be here or in any other book of the New Testament expresly 
written, did the Apostles, as we see here, and namely S. Paul to 
Corinthians, set downe by tradition, which our whole ministration of 
the MASSE is agreeable unto, as the substance of the Sacrifice and 
Sacrament is by the premisses proved to be most consonant ; Calvin's 
Supper and Communion in al points wholy repugnant to the same. 
And that it agreeth not to these other not written traditions, they 
easily confesse. The Apostles delivered unto the Church to take 
it only fasting: they care not for it. The Apostles taught the 
Church to consecrate by the words and the signe of the crosse, with- 
out which (saith S. Augustin) no Sacrament is rightly perfited : the 
Protestants have taken it away. The Apostles taught the Church 
to keep a Memorie or invocation of Saints in this Sacrifice ; the 
Calvinists have none. The Apostles decreed that in this Sacrifice 
there should be special praiers for the dead : they have none. Like- 
wise that water should be mixed with the wine, and so forth. 
Therfore if Calvin had made his new administration according to 
al the Apostles written words, yet not knowing how many things 
besides, the Apostle had to prescribe in these words (the rest I wil 
dispose, when I come) he could not have satisfied any wise man in 
his new change. But now seeing they are fallen to so palpable 
blindnes, that their doing is directly opposit to the very Scripture 
also, which they pretend to follow only, and have quite destroied 
both the name, substance, and al good accidents of Christ's principal 
Sacrament, we trust al the world wil see their folly and impudencie. 

1 Corinthians xiv. 2. Douay, 1633. — For he that speaketh with 
tongues speaketh not to men, but to God : for no man heareth. 
But in spirit he speaketh mysteries. 

1633, 1816. — To talke in a strange language, unknowen also to 
himself, profiteth not the hearers, though in respect of God who 
understandeth al tongues and things, and for the mysteries which 
he uttereth in his spirit, and for his owne edification in spirit and 
affection, there be no difference ; but the Prophet or Expositour 
treating of the same matters to the understanding of the whole 
assemblie, edifieth not himself alone but al his hearers. 

1843. — So as to be heard, that is so as to be understood by 
them. 



MASS AND EUCHARIST. 



241 



1635, 1816. — A more ample declaration of the sense of this 
\±th Chapter-. This then being the scope and direct drift of the 
Apostle as is most cleere by his whole discourse, and by the record 
of al antiquitie : let the godly, grave, and discret Reader take a 
tast in this one point, of the Protestants deceitful dealing, abusing 
the simplicitie of the popular, by perverse application of God's holy 
word, upon some smal similitude and equivocation of certaine termes 
against the approved godly use and truth of the universal Church, 
for the service in the Latin or Greek tongue : which they ignorantly, 
or rather wilfully, pretend to be against this discourse of S. Paul 
touching strange tongues. Know therfore, first, that here is no 
word written or meant of any other tongues but such as men spake 
in the primitive Church by miracle ; and that nothing is meant of 
those tongues which were the common languages of the world or of 
the faithful, understood of the learned and civil people in every 
great citie, and in which the Scriptures of the Old or new Testa- 
ment were written, as, the Hebrew, Greek, and Latin. For though 
these also, might be given by miracle and without study, yet being 
knowen to the Jewes, Romans, or Greeks, in every place, they be 
not counted among the differences of barbarous and strange tongues 
here spoken of, which could not be interpreted commonly, but by the 
miraculous guift also of interpretation. And therfore this Apostle (as 
the Evangelists also and others did their books) wrote his Epistles 
in Greek to the Romanes and to al other Churches. Which when 
he wrote, though he penned them not in the vulgar language peculiar 
to every people, yet he wrote them not in Tongue, that is, in any 
strange tongue not intelligible without the guift of interpretation, 
wherof he speaketh here ; but in a notable, knowen, and learned 
speach, interpretable of thousands in every countrie. No more did 
S. Augustin our Apostle speaking in Latin and bringing in the Scrip- 
tures and service in Latin, preach and pray in tongues according to 
the Apostles meaning here. For the Latin was not, nor is not, in 
any part of the West, either miraculous or strange, though it be 
not the National tongue of any one Countrie this day. And there- 
fore S. Bede saith, that being then foure divers vulgar languages in 
our countrie, the Latin was made common to them al. And indeed 
of the two (though in truth neither sort be forbidden by this passage 
of S. Paul) the barbarous languages of every several province in 
respect of the whole Church of Christ, are rather the strange tongues 
here spoken of, then the common Latin tongue, which is univer- 

R 



242 



DOCTRINES OF THE CHURCH OF ROME. 



sally of al the West Church more or lesse learned, and pertaineth 
much more to unitie and orderly conjunction of al nations in one 
faith, service, and worship of God, then if it were in the sundry 
barbarous speaches of every province. Wherin al Christians that 
travel about this part of the world or the Indes either, wheresoever 
they come, shal find the self same Masse, Mattins, and Service, as 
they had at home. Where now if we goe to Germanie, or the Germans 
or Genevians come to us, each others Service shal be thought strange 
and barbarous. Yea and the service of our owne language within a 
few hundreth yeares (or rather every age) shal wholly become bar- 
barous and unknowen to ourselves ; our tongue (as al vulgar) doth 
so often change. 

And for edification, that is, for increase of faith, true knowledge, 
and good life, the experience of a few yeares hath given al the world a 
ful demonstration whether our Forefathers were not as wise, as faith- 
ful, as devout, as fearful to breake God's lawes, and as likely to be 
saved, as we are in al our tongues, translations, and English praiers. 
Much vanitie, curiosi tie, contempt of Superiours, disputes, emulations, 
contentions, schismes, horrible errours, profanation, and divulgation 
of the secret Mysteries of the dreadful Sacraments, which of purpose 
were hidden from the vulgar, (as S. Deny's and S. Basil testifie) are 
fallen by the same ; but vertue or sound knowledge none at al. 

Wherin this also is a grosse illusion and untruth, that the force 
and efficacie of the Sacraments, Sacrifice, and common praier, de- 
pendeth upon the peoples understanding, hearing, or knowledge ; the 
principal efficacie of such things and of the whole ministrie of the 
Church, consisting specially of the very vertue of the worke, and 
the publike office of the priests, who be appointed in Christes 
behalfe to dispose the Mysteries to our most good ; the infant, inno- 
cent, idiote, and unlearned, taking no lesse fruit of Baptisme and al 
other divine offices, meet for every ones condition, then the learnedst 
Clerke in the Realme ; and more, if they be more humble, chari- 
table, devout, and obedient, then the other, having lesse of these 
qualities and more learning. 

Which we say not as though it were inconvenient for the people 
to be wel instructed in the meaning of the Sacraments and holy 
ceremonies and service of the Church (for that to their comfort and 
necessarie knowledge, both by preaching, catechising, and reading of 
good Catholike books, Christian people doe learne in al nations, 
much more in those countries where the service is in Latin then in 



MASS AND EUCHARIST. 



243 



our Nation, God knoweth :) But we say that there be other waies 
to instruct them, and the same lesse subject to danger and disorder, 
then to turne it into vulgar tongues. We say, the simple people 
and many one that thinke themselves some body, understand as 
little of the sense of divers Psalmes, Lessons, and Oraisons in 
the vulgar tongue, as if they were in Latin, yea, and often take 
them in a wrong, perverse, and pernicious sense, which lightly they 
could not have done in Latin. We say, that such as would learne 
in devotion and humilitie, may, and must rather with diligence 
learne the tongue that such Divine things be written in, or use 
other diligence in hearing sermons and instructions, then for a few 
men's not necessarie knowledge, the holy universal order of God's 
Church should be altered. For if in the kingdom of England only 
it be not convenient, necessarie, nor almost possible, to accomodate 
their Service Book to every province and people of divers tongues ; 
how much lesse should the whole Church so doe consisting of so 
many differences ? Neither doth the Apostle in al this Chapter 
appoint any such thing to be done, but admonisheth them to pray 
and labour for the grace of understanding and interpretation, or to 
get others to interpret or expound unto them. And that much 
more may we doe concerning the service in Latin, which is no 
strange nor miraculously gotten or understood tongue, but common 
to the most and chiefe Churches of the world, and hath been, since 
the Apostles time, daily with al diligence throughout al those parts 
of Christendom, expounded in every house, schoole, church, and 
pulpit ; and is so wel knowen for every necessarie part of the divine 
Service, that by the diligence of parents, Maisters, and Curates, 
every Catholike of age almost, can tel the sense of every ceremonie 
of the Masse, what to answer, when to say Amen at the Priests 
benediction, when to confesse, when to adore, when to stand, when 
to kneel, when to receive, what to receive, when to come, when to 
depart, and al other dueties of praying and serving, sufficient to 
salvation. And thus it is evident that S. Paul, speaketh not of the 
common tongues, of the Churches Services. 

Secondly, it is as certaine, that he meaneth not nor writeth any 
word in this place of the Churches publike Service, praier, or minis- 
tration of the holy Sacrament, wherein the office of the Church 
specially consisteth ; but only of a certaine exercise of mutual con- 
ference, wherin one did open to another and to the assemblie, mira- 
culous guifts and graces of the Holy Ghost, and such Canticles, 

r 2 



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DOCTRINES OF THE CHURCH OF ROME. 



Psalmes, secret Mysteries, sorts of languages, and other Revelations, 
as it pleased God to give unto certaine both men and women in that 
first beginning of his Church. In doing of this, the Corinthians 
committed many disorders, turning God's guifts to pride and vanitie, 
and namely that guift of tongues ; which being indeed the least of 
al guifts, yet most puffed up the havers, and now also doth com- 
monly puffe up the Professours of such knowledge, according as S. 
Augustin writeth therof. This exercise and the disorder therof was 
not in the Church (for any thing we can read in antiquitie) these 
fourteen hundreth yeares ; and therfore neither the use nor abuse, 
nor S. Paules reprehension or redressing therof, can concerne any 
whit the Service of the Church. Furthermore this is evident, that 
the Corinthians had their Service in Greeke at this same time, and 
it was not done in these miraculous tongues. Nothing is meant 
then of the Church Service. Againe, the publike Service had but 
one language ; in this exercise they spake in many tongues. In 
the publike Service every man had not his owne special tongue, his 
special interpretation, special Revelation, proper Psalmes, but in this 
they had. Againe, the publike Service had in it the ministration 
of the Holy Sacrament principally ; which was not done in this time 
of conference. For into this exercise were admitted Cathechumens, 
and Infidels, and whosoever would : in this women before S. Paules 
order did speake and prophecie ; so did they never in the ministra- 
tion of the Sacrament : With many other plaine differences ; that 
by no meanes the Apostles words can be rightly and truely applied 
to the Corinthians Service then, or ours now. Therfore it is either 
great ignorance of the Protestants, or great guilfulnes, so untruely 
and perversly to apply them. 

Neither is here any thing meant of the private praiers which 
devout persons of al sorts and sexes have ever used, specially in 
Latin, as wel upon their primars as Beads. For the private praiers 
here spoken of, were psalmes or hymns and sonnets newly inspired 
to them by God ; and in this conference or prophecying, utered to 
another's comfort, or to themselves and God only. But the praiers, 
psalmes, and holy words of the Christian people used privately, are 
not composed by them, nor diversly inspired to themselves, nor now 
to be approved or examined in the assemblies : but they are such as 
were given and written by the Holy Ghost, and prescribed by Christ 
and his Church for the faithful to use, namely the Pater noster, 
the Ave Maria and the Greed, our Ladies Mattins, the Litanies, 



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245 



and the like. Therfore the Apostle prescribeth nothing here therof, 
condemneth nothing therin, toucheth the same nothing at al. But 
the devout people in their ancient right may and ought stil use 
their Latin primars, beades, and praiers, as ever before. Which the 
wisedom of the Church for great causes hath better liked and 
allowed of then that they should be in vulgar tongues, though she 
wholy forbideth not, but sometimes granteth to have them trans- 
lated ; and would gladly have al faithful people in order and humi- 
litie, learne, as they may, the contents of their praiers : and hath 
commanded also in some Councels, that such as cannot learne dis- 
tinctly in Latin (specially the Pater noster and the Greed) should 
be taught them in the vulgar tongue. And therfore as we doubt 
not but it is acceptable to God, and available in al necessities, and 
more agreable to the use of al Christian people ever since their con- 
version, to pray in Latin, then in the vulgar, though every one in 
particular understand not what he saith : so it is plaine that such 
pray with as great consolation of Spirit, with as litle tediousnes, 
with as great devotion and affection, and oftentimes more, then the 
other : and alwaies more then any Schismatike or Heretike in his 
knowen language. Such holy Oraisons be in manner consecrated 
and sanctified in and by the Holy Ghost that first inspired them : 
and there is a reverence and Majestie in the Churches tongue dedi- 
cated in our Saviour's Crosse, and giveth more force and valure to 
them said in the Churches obedience, then to others. The Children 
cried Hosanna to our Saviour, and were allowed, though they knew 
not what they said : It is wel neer a thousand yeares that our people 
which could nothing else but barbarum fre?idere, did sing Alleluya, 
and not, Praise ye the Lord : and longer agoe since the poore hus- 
band men sang the same at the plough in other countries : and 
Sursum corde, and Kyrie eleison, and the psalmes of David sung 
in Latin in the service of the primitive Church, have the ancient 
and flat testimonies of S. Cyprian and other Fathers, see S. Hierom's 
Latin translation read in the Churches of Africa. Praiers are not 
made to teach, make learned, or increase knowledge, though by 
occasion they sometimes instruct us : but their special use is, to 
offer our harts, desires, and wants to God, and to shew that we hang 
of him in al things ; and this every Catholike doth for his condition, 
whether he understand the words of his praier or not. The simple 
sort cannot understand al psalmes, nor scarse the learned, no though 
they be translated or read in knowen tongues : men must not cease 



246 



DOCTRINES OF THE CHURCH OF ROME. 



to use them for al that, when they are knowen to containe God's holy 
praises. The simple people when they desire any thing specially at 
God's hand, are not bound to know, neither can they tel, to what 
petition or part of the Paternoster their demand pertaineth, though 
it be in English never so much. They cannot tel no more what is 
Thy Kingdom come, then Adveniat regnum tuum ; nor whether 
their petition for their sicke children or any other necessitie pertaine 
to this part or to Fiat voluntas tua, or Ne nos inducas, or to what 
other part els. It is enough that they can tel, this holy Oraison to 
be appointed to us, to cal upon God in al our desires ; more then 
this, is not necessarie. And the translation of such holy things 
often breedeth manifold danger and irreverence in the vulgar (as to 
thinke God is authour of sinne, when they read, Lead us not into 
tentation) and seldom not any edification at al. For though when 
the praiers be turned and read in English : the people knoweth the 
words, yet they are not edified to the instruction of their mind and 
understanding, except they knew the sense of the words also and 
meaning of the Holy Ghost. For if any man thinke that S. Paul, 
speaking of edification of man's mind or understanding, meaneth 
the understanding of the words only, he is fouly deceived. For, 
what is a child of five or sixe yeares old edified or increased in know- 
ledge by his Paternoster in English ? It is the sense therfore, which 
every man cannot have, neither in English nor Latin, the knowledge 
wherof properly and rightly edifieth to instruction : and the know- 
ledge of the words only, often edifieth never a whit, and sometimes 
buildeth to errour and destruction : as it is plaine in al Heretikes 
and many curious persons besides. Finally both the one and the 
other without charitie and humilitie maketh the heretikes and Schis- 
matikes with al their English, and what other tongues and intelli- 
gence soever, to be as sounding brasse and a tinkling cymbal. 

To conclude, for praying either publikly or privately in Latin, 
which is the common sacred tongue of the greatest part of the 
Christian world, this is thought by the wisest and godliest to be most 
expedient, and is certainely seen to be nothing repugnant to S. Paul. 
If any yet wil be contentious in the matter, we must answer them 
with this same Apostle : The Church of God hath no such custome: 
and with this notable saying of S. Augustin, Any thing that the 
whole Church doth practise and observe throughout the world, to 
dispute therof as though it were not to be done, is most insolent 
madnesse. 



MASS AND EUCHARIST. 



247 



1 Corinthians xv. 44. Douay, 1633. — It is sowen a natural 
body : it shal rise a spiritual body. If there be a natural body, 
there is also a spiritual. 

1633, 1816. — As to become spiritual doth not take away the 
substance of the body glorified : no more when Christes body is said 
to be in spiritual sort in the Sacrament, doth it import the absence 
of his true body and substance. 

Colossians ii. 8. Douay, 1633. — Beware lest any man deceive you 
by Philosophic, and vaine fallicie ; according to the tradition of men, 
according to the elements of the world, and not according to Christ. 

1633, 1816. — Philosophic and al humane science, so long as they 
be subject and obedient to Christ (as they be in the Schooles of 
Christian Catholike men) be not forbidden, but are greatly com- 
mended and be very profitable in the Church of God. Otherwise 
where secular learning is made the rule of religion and commandeth 
faith, there it is pernicious and the cause of al heresie and infidelitie. 
For the which S. Hierom, and before him Turtullian, cal Philo- 
sophers, the Patriarkes of Heretikes, and declare that al the old 
heresies rose only by too much admiring of prophane Philosophic 
And so doe these new Sects no doubt in many things. For, other 
arguments have they none against the presence of Christ in the B. 
Sacrament, but such as they borow of Aristotle and his like, con- 
cerning quantitie, accidents, place, position, demensions, senses, 
sight, tast, and other straits of reason, to which they bring Christes 
mysteries. Al philosophical arguments therfore against any article 
of our faith be here condemned as deceitful, and are called also here, 
the tradition of men, and the elements of the world. The better 
to resist which fallacies and traditions of heathen men, the Schoole 
learning is necessarie, which keepeth Philosophic in awe and order 
of faith, and useth the same to withstand the Philosophical and so- 
phistical deceits of the Heretikes and Heathen. So the great philo- 
sophers S. Denys, S. Augustin, and the rest, used the same to the 
great honor of God and benefit of the Church. So came S. Cyprian, 
S. Ambrose, and the Greek Fathers, furnished with al secular learning 
unto the studie of Divinitie, wherof see S. Hierom. 

Hebrews v. 11. Douay, 1633. — Of whom we have great speach 
and inexplicable to utter : because you are become weake to heare. 

1633, 1816. — Intending to treat more largely and particularly of 
Christes or Melchisedech's Priesthoods, he forewarneth them that 
the mysterie therof is farre passing their capacitie, and that through 



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DOCTRINES OF THE CHURCH OF ROME. 



their feeblenes in faith, and weaknes of understanding, he is forced 
to omit divers deep points concerning the priesthood of the new 
Law. Among which (no doubt) the mysterie of the Sacrament and 
Sacrifice of the Altar, called Masse, was a principal and pertinent 
matter : which the Apostles and fathers of the Primitive Church 
used not to treat of so largely and particularly in their writings, 
which might come to the hands of the unfaithful, who of al things, 
tooke soonest scandal of the B. Sacrament, as we see, Jo. 6. — He 
spake to the Hebrewes (saith S. Hierom) that is to the J ewes, and 
not to faithful men, to whom he might have been bold to utter the 
Sacrament. And indeed it was not reasonable to talke much to 
them of that Sacrifice which was the resemblance of Christes death, 
when they thought not right of Christes death itself. Which the 
Apostle's wisedom and silence our Adversaries wickedly abuse 
against the holy Masse. 

Hebrewes vii. 17. Douay, 1633. — For he witnesseth, That thou 
art a Priest for ever, according to the order of Melchisedech. 

1633, 1816. — Christ is not called a Priest for ever, only for that 
his person is eternal, or for that he sitteth on the right hand of God, 
and perpetually praieth or maketh intercession for us, or for that 
the effect of his death is everlasting ; for al this proveth not that in 
proper signification his Priesthood is perpetual ; but according to 
the judgement of al the Fathers grounded upon this deep and divine 
discourse of S. Paul, and upon the very nature, definition, and 
propriety of Priesthood, and the excellent act and order of Melchi- 
sedech, and the state of the new law, he is a Priest for ever 
according to Melchisedech' s Order, specially in respect of the Sacri- 
fice of his holy body and bloud, instituted at his last supper, and 
executed by his commission, commandement, and perpetual con- 
currence with his Priests, in the formes of bread and wine : In 
which things only the said Highpriest Melchisedech did Sacrifice. 
For though S. Paul make no expresse mention hereof, because of 
the depth of the mysterie, and their incredulity or feeblenesse to 
whom he wrote : yet it is evident in the judgement of al the learned 
Fathers (without exception) that ever wrot either upon this 
Epistle, or upon the xiv. Genesis, or the Psalme cix., or by occasion 
have treated of the Sacrifice of the Altar, that the eternity and 
proper act of Christes Priesthood, and consequently the immuta- 
bilitie of the new Law, consisteth in the perpetual offering of 
Christes body and bloud in the Church. 



MASS AND EUCHABJST. 



249 



Which thing is so wel knowen to the Adversaries of Christ's 
Church and Priesthood ; and so granted, that they be forced im- 
pudently to cavil upon certaine Hebrew particles, that Melchisedech 
did not offer in bread and wine ; yea and when that wil not 
serve, plainly to deny him to have been a priest ; which is to give 
check-mate to the Apostle, and overthrow al his discourse. Thus 
whiles these wicked men pretend to defend Christes only Priesthood, 
they indeed abolish as much as in them lieth, the whole Order, office, 
and state of his eternal law and Priesthood. 

Arnobius saith, By the mysterie of bread and wine, he was made 
a priest for ever. And againe, The eternal memorie, by which he 
gave the food of his body to them that feare him in Psalmes cix., ex. 
In the Church he must needes have his eternal Priesthood according 
to the Order of Melchisedech. S. Hierom to Evagrius — Aaron's 
priesthood had an end, but Melchisedech's, that is Christes and the 
Churches, is perpetual, both for the time past and to come. S. 
Chrysostom therfore calleth the Churches Sacrifice, an host or Sac- 
rifice that cannot be consumed. S. Cyprian — an host which being 
taken away, there could be no religion. Emissenns — a perpetual 
oblation and a redemption that runneth or continueth everlastingly. 
And our Saviour expresseth so much in the very institution of the 
B. Sacrament of his body and bloud : specially when he calleth the 
later kind, the new Testament in his bloud, signifying that as the 
old law was established in the bloud of beasts, so the new (which is 
his eternal Testament) should be dedicated and perpetual in his 
bloud : not only as it was shed on the Crosse, but as given in the 
Chalice. And therfore into this sacrifice of the Altar (saith S. 
Augustin and the rest) were the old sacrifices to be translated. See 
S. Cyprian, &c. 

Finally, if any of the Fathers, or al the Fathers, had either wise- 
dom, grace, or intelligence of God's word and mysteries, this is the 
truth. If nothing wil serve our adversaries, Christ Jesus confound 
them, and defend his eternal Priesthood, and state of his new Testa- 
ment established in the same. 

Hebrewes yii. 18. Douay, 1633. — Reprobation certes is made 
of the former commandement, because of the weakenesse and unprofit- 
ablenesse thereof. 

1633, 18] 6. — The whole law of Moyses conteining al their old 
Priesthood, Sacrifice, Sacraments, and ceremonies, is called the Old 
commandement ; and the new Testament conteining the Sacrifice 



250 



DOCTRINES OF THE CHURCH OF ROME. 



of Christes body and bloud, and al the sacraments and graces given 
by the same, is named the New onandatum : for which our fore- 
fathers called the Thursday in the holy week, Maundy Thursday, 
because that in it, the new law and Testament was dedicated in the 
Chalice of his bloud : the old mandatum, law, Priesthood, and Sac- 
rifices, for that they were insufficient and unperfect, being taken 
away : and this new Sacrifice, after the order of Melchisedech, given 
in the place thereof. 

Hebrewes vii. 19. Douay, 1633. — For the Law brought nothing 
to perfection, but an introduction of a better hope, by the which we 
approch to God. 

1633, 1816. — Ever observe, that the abrogation of the old law, is 
not an abolishing of al Priesthood, but an introduction of a new, 
conteining the hope of eternal things, where the old had but 
temporal. 

Hebrewes vii. 21. Douay, 1633. — But this with an othe, by 
him that said unto him : Our Lord hath sivorne, and it shal not 
repent him ; thou art a Priest for ever. 

1633, 1816. — This othe signifieth the infallible and absolute 
promise of the eternitie of the new Priesthood and state of the 
Church. Christ by his death, and bloud shed in the Sacrifice of the 
Crosse, confirming it, sealing it, and making himself the surety and 
pledge thereof. For though the new Testament was instituted, 
given and dedicated in the supper, yet the warrant, confirmation, 
and eternal operation thereof, was atchieved upon the crosse, in the 
one oblation and one general and everlasting redemption there made. 

Hebrewes vii. 23. Douay, 1633. — And the other indeed were 
made Priestes, being many, because that by death they were pro- 
hibited to continue. 

1633, 1816. — The Protestants not understanding this place, feine 
very foolishly, that the Apostles should make this difference betwixt 
the old state and the new : that in the old, there were many Priests, 
in the new, none at al but Christ. Which is against the prophet 
Esay, specially prophecying of the Priests of the new Testament, (as 
S. Hierom declareth upon the same place,) in these words, You shal 
be called the Priests of God ; the Ministers of our God, shal it 
be said to you : and it taketh away al visible Priesthood, and conse- 
quently the lawful state that the Church and God's people have in 
earth, with al Sacraments and external worship. 

The Apostle then meaneth first, that the absolute sacrifice of con- 



MASS AND EUCHARIST. 



251 



summation, perfection, and universal redemption, was but one, once 
done, and by one only Priest done, and tb erf ore it could not be any 
of tbe Sacrifices, or al tbe Sacrifices of tbe Jewes law, or wrought 
by any or by al of them, because they were a number at once, and 
succeding one another, every of their offices and functions ending 
by their death, and could not worke such an eternal redemption as 
by Christ only was wrought upon the Crosse. Secondly, S. Paul 
insinuateth thereupon, that Christ never losseth the dignitie or 
practice of his eternal Priesthood, by death nor otherwise, never 
yealdeth it up to any, never hath Successours after him, that may 
enter into his roome, or right of Priesthood, as Aaron and al other 
had in the Levitical Priesthood, but that himself worketh and con- 
curreth with his Ministers the Priests of the New Testament, in al 
their actes of Priesthood, as wel Sacrifice as Sacrament, blessing, 
preaching, praying, and the like whatsoever. 

This therfore was the fault of the Hebrewes, that they did not 
acknowledge their Levitical Sacrifices and Priesthood to be reformed 
and perfited by Christes Sacrifice of the Crosse : and against them 
the Apostle only disputeth, and not against our Priests of holy 
Church, or the number of them, who al confesse their Priesthood 
and al exercises of the same, to depend upon Christes only perpetual 
Priesthood. 

1843. — The Apostle notes this difference between the high priests 
of the law, and our high priest Jesus Christ ; that they being 
removed by death, made way for their successors ; whereas our Lord 
Jesus is a priest for ever, and hath no successor ; but liveth and 
concurreth for ever with his ministers, the priests of the New Testa- 
ment, in all their functions. Secondly, That no one priest of the 
law, nor all of them together, could offer that absolute sacrifice of 
everlasting redemption, which our one high priest J esus Christ, has 
offered once, and for ever. 

Hebrewes vii. 27. Douay, 1633. — Which hath not necessitie 
daily (as the Priestes) first for his owne sinnes to offer Hostes, then 
for the peoples. For this he did once, in offering himself. 

1633, 1816. — This is the special pre-eminence of Christ, that he 
offereth for other men's sinnes only, having none of his owne to 
offer for, as al other Priests both of the old new law have. And 
this againe is the special dignitie of his owne Person, not com- 
municable to any other of what order of Priesthood soever, that he 
by his death (which is the only oblation that is by the Apostle 



252 



DOCTRINES OF THE CHURCH OF ROME. 



declared to be irreiterable in itself) paied the one ful sufficient 
ransom for the redemption of al sinnes. 

Hebrewes viii. 2. Douay, 1633. — A Minister of the Holies, and 
of the true tabernacle, which our Lord pight and not man. 

1633, 1816. — Christ living and reigning in heaven continueth 
his priestly function stil, and his Minister not of Moyses, Sancta 
and tabernacle, but of his owne body and bloud, which be the true 
holies, and tabernacle not formed by man, but by God's owne hand. 

1843. — The Holies — that is, the sanctuary. 

Hebrewes viii. 3. Douay, 1633. — For every high Priest is 
appointed to offer guifts and hosts, wherfore it is necessarie that he 
also have something that he may offer. 

1633, 1816. — Even now being in heaven, because he is a Bishop 
and Priest, he must needs have somewhat to offer, and wherein to 
doe sacrifice ; and that not in spiritual sort only, for that could not 
make him a Priest of any certaine Order. And it is most false and 
wicked to hold with the Calvinists, that Melchisedech's Priesthood 
was wholy spiritual. For then Christ's death was not a corporal, 
external, visible, and truely named Sacrifice : neither could Christ 
or Melchisedech be any otherwise a Priest then every faithful man 
is : which to hold (as the Calvinists following their owne doctrine 
must needs doe) is directly against the Scriptures, and no lesse 
against Christes one oblation of his body upon the Crosse, then it is 
against the daily Sacrifice of his body upon the altar. Therfore he 
hath a certaine host in external and proper manner, to make per- 
petual oblation thereby in the Church : for visible and external act 
of sacrifycing in heaven he doth not exercise. 

Hebrewes viii. 4. Douay, 1633. — If then he were upon the 
earth, neither were he a Priest ; whereas there were that did offer 
guifts according to the law. 

1633, 1816. — It is by his death, and resurrection to life againe, 
that his body is become apt and fit in such divine sort to be sacri- 
ficed perpetually. For if he had lived in mortal sort stil, that way 
of mystical representation of breaking his body and separating the 
bloud from the same, could not have been agreeable. And so the 
Church and Christian people should have lacked a priesthood and 
Sacrifice, and Christ himself should not have been a Priest of a 
peculiar Order, but either must have offered in the things that 
Aaron's priests did, or els have been no Priest at al. For to have 
offered only spiritually, as al faithful men doe, that could not be 



MASS AND EUCHARIST. 



253 



enough for his vocation, and our redemption, and state of the new 
Testament. How his flesh was made fit to be offered and eaten in 
the B. Sacrament, by his death, see Isychyus. 

1843. — That is, if he were not of a higher condition than the 
levitical order of earthly priests, and had not another kind of sacri- 
fice to offer, he should be excluded by them from the Priesthood 
and its functions, which by the law were appropriated to their tribe. 

Hebrewes viii. 5. Douay, 1633. — That serve the exampler and 
shadow of heavenly things. As it was answered Moyses, when he 
finished the tabernacle. See (quoth he) that thou make al things, 
according to the exampler which was shewed thee in the mount. 

1633, 1816. — As the Church or state of the new Testament is 
commonly called Regnum ccelorum and Dei, in the Scriptures, so 
these heavenly things be probably taken by learned men, for the 
mysteries of the new Testament. And it seemeth that the patern 
given to Moyses, to frame his tabernacle by, was the Church, rather 
then the heavens themselves : al S. Paules discourse tending to shew 
the difference betwixt the new Testament and the old, and not to 
make comparison between the state of heaven and the old law. 
Though incidently, because the condition of the new Testament 
more neerly resembleth the same then the old state doth, he some- 
time may speake somewhat therof also. 

1843. — The priesthood of the law and its functions were a kind 
of an example, and shadow of what is done by Christ in his Church 
militant and triumphant, of which the tabernacle was a pattern. 

Hebrewes viii. 7. Douay, 1633. — For if that former had been 
void of fault, there should not certes a place of a second been sought. 

1633, 1816. — The promises and effects of the law were temporal, 
but the promises and effects of Christes Sacraments in the Church 
be eternal. 

Hebrewes viii. 10. Douay, 1633. — For this is the Testament 
which I wil dispose to the house of Israel after those daies saith our 
Lord : Giving my lawes into their mind, and in their hart wil I 
superscribe them, and I wil be their God, and they shal be my 
people. 

1633, 1816. — This also and the rest following is fulfilled in the 
Church and is the proper effect of the New Testament, which is the 
grace and spirit of love graffed in the harts of the faithful by the 
Holy Ghost, working in the Sacraments and Sacrifice of the new 
law to that effect. 



254 



DOCTRINES OF THE CHURCH OF ROME. 



Their mutual covenant made betwixt God and the faithful, is 
that which was dedicated and established, first, in the chalice of his 
bloud, called therefore the new Testament in his bloud ; and which 
was straight after ratified by the death of the Testatour upon the 
Crosse. 

Hebrewes viii. 11. Douay, 1633. — And everyone, shal not teach 
his neighbour, and every one his brother, saying. Know our Lord : 
because al shal know me from the lesser to the greater of them. 

1633, 1816. — So it was in the primitive Church, in such specially 
as were the first founders of our new state in Christ. And that 
which was verified in the Apostles and other principal men, the 
Apostle speaketh generally as though it were so in the whole, as S. 
Peter applieth the like out of Joel, and our Saviour so speaketh 
when he saith that such as believe in him, shal worke miracles of 
divers sorts. Christian men then must not abuse this place to make 
chalenge of new inspirations and so great knowledge that they need 
no Scriptures or teaching in this life, as some Heretikes doe, with 
much like reason and shew of Scriptures as the Protestants have to 
refuse external Sacrifice. And it is no lesse phantastical madnesse 
to deny external Sacrifice, Sacraments, or Priesthood, then it is to 
abolish teaching and preaching. 

1843. — So great shall be the light and grace of the new testament, 
that it shall not be necessary to inculcate to the faithful the belief 
and knowledge of the true God, for they shall all know him. 

Hebrewes ix. 15. Douay, 1633. — And therfore he is the Media- 
tour of the New Testament ; that death being a meane, unto the 
redemption of these prevarications which were under the former 
testament, they that are called may receive the promise of eternal 
inheritance. 

1633, 1816. — The Protestants doe unlearnedly imagin, that 
because al sinnes be remitted by the force of Christes passion, that 
therfore there should be no other Sacrifice after his death. Whereas 
indeed they might as wel say, there ought never to have been Sacri- 
fice appointed by God, either in the law of Nature, or of Moyses : as 
al their arguments made against the Sacrifice of the Church upon the 
Apostle's discourse, prove as wel, or rather only, that there were no 
Sacrifices of Aaron's Order or Levitical law at al. For against the 
Jewes false opinion concerning them, doth he dispute, and not a 
word touching the Sacrifice of the Church, unto which in al this 
discourse he never opposeth Christes Sacrifice upon the Crosse : al 



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Christian men wel knowing that the host and oblation of those two, 
though they differ in manner and external forme, yet it is indeed 
al one. 

The Apostle then sheweth here plainely, that al the sinnes that 
ever were remitted since the beginning of the world, were no other- 
wise forgiven, but by the force and in respect of Christes passion. 
Yet it followeth not thereupon, that the oblations of Abel, Abraham, 
Aaron, &c, were no Sacrifices, as by the Heretikes foolish deduction 
it should doe. S. Paul not opposing Christes passion to them, for 
the intent to prove them to have been no Sacrifices : but to prove, 
that they were not absolute Sacrifices, nor the redeeming or consum- 
mating Sacrifice, which could not be many, nor done by many 
Priests, but by one, and at one time, by a more excellent Priest then 
any of them, or any other mere mortal man. 

And that you may see the blasphemous pride and ignorance of 
Calvin, and in him, of al his fellowes : read (so many as may read 
Heretical bookes) his commentarie upon this place, and there you 
shal see him gather upon this that Christes death had force from 
the beginning, and was the remedie for al sinnes since the creation 
of the world, therfore there must be no more but that one sacrifice 
of Christes death. Which must needes by this deduction hold (as 
it doth indeed) no lesse against the old Sacrifices then the new 
Sacrifice of the Church, and so take away al, which is against the 
Apostle's meaning and al religion. 

Hebrewes ix. 20. Douay, 1633. — Saying, This is the bloud of 
the Testament, which God hath commanded unto you. 

1633, 1816. — Christes death was necessarie for the ful confirma- 
tion, ratification, and accomplishment of the new Testament, though 
it was begun to be dedicated in the Sacrifice of his last Supper, being 
also within the compasse of his Passion. Which is evident by the 
wordes pronounced by Christ over the holy Chalice, which be cor- 
respondent to the wordes that were spoken (as the Apostle here 
declareth) in the first Sacrifice of the dedication of the old law, having 
also expresse mention of remission of sinnes therby as by the bloud 
of the new Testament. Whereby it is plaine, that the Blessed 
Chalice of the altar hath the very sacrifical bloud in it that was shed 
upon the Crosse, in and by which, the new testament, (which is the 
law of spirit, grace, and remission) was dedicated, and doth consist. 
And therfore it is also cleere, that many divine things, which to 
the Heretikes or ignorant may seeme to be spoken only of Christes 



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DOCTRINES OF THE CHURCH OF ROME. 



Sacrifice upon the Crosse, be indeed verified and fulfilled also in the 
Sacrifice of the altar. Wherof S. Paul for the causes aforesaid would 
not treate in plaine termes. See Isychius applying al these things 
to the immolation of Christ also in the Sacrament. 

Hebrewes ix. 23. Douay, 1633. — It is necessarie therefore that 
the examplers of the celestials be cleansed with these: but the 
celestials themselves with better hosts then these. 

1633, 1816. — Al the offices, places, vessels, and instruments of 
the old law, were but figures and resemblances of the state and 
Sacraments of the new Testament, which are here called celestials, 
for that they are the lively image of the heavenly state next ensuing : 
which be therfore specially dedicated and sanctified in Christes 
bloud, sacrificed on the altar, and sprinkled upon the faithful, as the 
old figures and people were cleansed by the bloud of beasts. And 
therfore by a transition usual in the holy Scriptures, the Apostle 
sodenly passeth in the sentence immediately following, and turneth 
his talke to Christes entrance into heaven, the state whereof, both by 
the Sacraments of the old law, and also more specially by them of 
the new, is prefigured. 

Hebrewes ix. 25. Douay, 1633. — Nor that he should offer him- 
self often, as the high Priest entreth into the Holies every yeare in 
the bloud of others. 

1633, 1816. — As Christ never died but once, nor never shal die 
againe, so in that violent, painful, and bloudy sort he can never be 
offered againe, neither needeth he so to be offered any more, having 
by that one action of Sacrifice upon the Crosse, made the ful ransom, 
redemption, and remedie for the sinnes of the whole world. Never- 
thelesse, as Christ died and was offered after a sort in al the Sacrifices 
of the Law and Nature, since the beginning of the world (al which 
were figures of this one oblation upon the Crosse) so is he much 
rather offered in the Sacrifice of the altar of the new Testament, 
incomparably more neerly, divinely, and truly expressing his death, 
his body broken, his bloud shed, then did any figure of the old law, 
or other sacrifice that ever was ; as being indeed (though in hidden, 
sacramental, and mystical, and unbloudy manner) the very self- 
same B. body and bloud, the self-same host, oblation and Sacrifice, 
that was done upon the Crosse. 

And this truth is most evident by the very forme of wordes used 
by our Saviour in the institution and consecration of the holy 
Sacrament, and by the profession of al the holy Doctours. Our 



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Sacrifice, saith S. Cyprian, is correspondent to the Passion of Christ. 
And, the Sacrifice that we offer, is the Passion of Christ. S. 
Augustin — In those carnal Sacrifices was the prefiguring of the flesh 
of Christ, which he was to offer for sinnes, and of the bloud, which 
he was to shead. But in this Sacrifice is the commemoration of the 
flesh of Christ which he hath now given, and of the bloud which he 
hath shed. In them he was foreshewed as to be killed : in these he 
is shewed as killed. S. Gregorie Nazianzene saith that the Priest in 
this sacrifice Immiscet se magnis Christi passionibus, so often as 
we offer the host of his Passion, so often we renew his Passion. And, 
he suffereth for us againe in mysterie. And Isichius — By the Sacrifice 
of the only begotten many things are given unto us, to wit, the 
remission, or pardoning of al mankind, and the singular introduction 
or bringing in of the mysteries of the new Testament. 

And the said Fathers and others, by reason of the difference in 
the manner of Christes presence and oblation in respect of that on 
the Crosse, called this the unbloudy Sacrifice, as Calvin himself 
confesseth, but answereth them in the pride of Heretical spirit, with 
these words, I passe not for it, that the ancient Writers doe so 
speake : calling the distinction of bloudy and unbloudy Sacrifice, 
scolastical and frivolous, and a divelish devise. With such igno- 
rant and blasphemous men we have to doe, that thinke they under- 
stand the Scriptures better then al the Fathers. 

1843. — Christ shall never more offer himself in sacrifice, in that 
violent, painful, and bloody manner, nor can there be any occasion 
for it ; since by that one sacrifice upon the Cross he has furnished 
the full ransom, redemption and remedy for all the sins of the world. 
But this hinders not that he may offer himself daily in the sacred 
mysteries in an unbloody manner, for the daily application of that 
one sacrifice of redemption of our souls. 

Hebrewes x. 1. Douay, 1633. — For the law having a shadow of 
good things to come, not the very image oi the things : every yeare 
with the self-same hosts which they offer incessantly, can never 
make the commers thereto perfect. 

1633, 1816. — The Sacrifices and ceremonies of the old law, were 
so farre from the truth of Christ's Sacraments, and from giving 
spirit, grace, remission, redemption, and justification, and thereupon 
the entrance into heaven and joyes celestial, that they were but mere 
shadows, unperfectly and obscurely representing the graces of the new 
Testament and of Christes death : whereas al the holy Churches 

s 



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DOCTRINES OF THE CHURCH OF ROME. 



rites and actions instituted by Christ in the Priesthood of the new 
law, conteine and give grace, justification, and life everlasting to the 
faithful and worthy receivers ; and therfore they be not shades or 
darke resemblances of Christes passion, which is the fountaine of al 
grace and mercie, but perfect images and most lively representations 
of the same, specially the sacrifice of the altar, which because it is 
the same oblation, the same host, and offered by the same priest 
Christ Jesus (though by the ministrie of man and in mysterie), is 
the most pure and neer in image, character, and correspondence, to 
the Sacrifice, Christes passion, both in substance, force, and effect, 
that can be. 

Hebrewes x. 2. Douay, 1635. — Otherwise they should have ceased 
to be offered, because the worshippers once cleansed, should have no 
conscience of sinne any longer. 

1633, 1816. — If the hosts and offerings of the old Law had been 
of themselves perfect to al effects of redemption and remission : as 
the Hebrewes (against whom the Apostle disputeth) did thinke, and 
had had no relation to Christes Sacrifice on the Crosse or any other 
absolute and universal oblation or remedie for sinne, but by and of 
their owne efficacie could have generally purged and cleansed man 
of al sinne and damnation : then they should have never needed to 
be so often repeated and reiterated. For being both generally 
available for al, by their opinion, and particularly applied (in as 
ample sort as they could be) to the several infirmities of every 
offender, there had been no sinnes left. But sinnes did remaine, 
even those sinnes for which they had offered Sacrifices before, not- 
withstanding their Sacrifices were particularly applied unto them ; 
for offering yearely they did not only offer Sacrifices for the new 
committed crimes, but even for the old, for which they had often 
sacrificed before : the Sacrifices being rather records and attestations 
of their sinnes, then a redemption or ful remission, as Christes 
death is. Which being once applied to man by Baptisme, wipeth 
away al sinnes past, God never remembering them any more, nor 
ever any Sacrifice or Sacrament or ceremonie being made or done 
for them any more, though for new sinnes other remedies be daily 
requisit. Their Sacrifices then could not of themselves remit 
sinnes, much lesse make the general redemption, without relation to 
Christes passion. And so you see it is plaine everywhere, that the 
Apostle proveth not by the often repetition of the Jewish Sacrifices, 
that they were no Sacrifices at al, but that they were not of that 



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259 



absolute force or efficacie, to make redemption or any remission, 
without dependence of the one universal redemption by Christ : his 
whole purpose being, to inculcate unto them the necessitie of 
Christes death, and the oblation of the new Testament. As for the 
Churches holy Sacrifice, it is cleane of another kind then those of 
the Jewes, and therefore he maketh no opposition betwixt it and 
Christes death or sacrifice on the Crosse, in al this Epistle : but 
rather as a sequele of that one general oblation, covertly alwaies 
inferreth the same : as being in a different manner the very self- 
same host and offering that was done upon the Crosse, and continually 
is wrought by the self-same Priest. 

1843. — If they had been of themselves perfect to all the intents 
of redemption and remission, as Christ's death is ; there would have 
been no occasion of so often repeating them ; as there is no occasion 
for Christ's dying any more for our sins. 

Hebrews x. 5. Douay, 1633. — Therfore comming into the world 
he saith ; Host and oblation thou wouldest not ; but a body thou 
hast fitted to me. 

1633, 1816. — He meaneth not that God would no host, nor Sacri- 
fice any more as the Protestants falsely imagin : for that were to 
take away not only the Sacrifice of Christes body upon the altar, 
but the Sacrifice of the same body upon the Crosse also. Therfore 
the Prophet speaketh only of the legal and carnal Sacrifices of the 
J ewes, signifying that they did never of themselves please God, but 
in respect of Christ, by whose oblation of his owne body they should 
please. 

If Christ had not had a body, he could not have had any worthy 
matter or any matter at al to Sacrifice in visible manner, other then 
the hosts of the new Law. Neither could he either have made the 
general redemption by his one oblation upon the Crosse, nor the 
daily Sacrifice of the Church : for both which his body was fitted by 
the divine wisdom. Which is a high conclusion, not understood of 
J ewes, Pagans, nor the Heretikes of our time, that Christes humane 
nature was taken to make the Sonne of God (who in his divine 
nature could not be either Priest or Host) fit to be the Sacrifice and 
Priest of his Father, in a more worthy sort then al the Priests or 
oblations of the old law. And that this body was given him, not 
only to be the Sacrifice upon the Crosse, but also upon the altar. 
S. Augustin affirmeth in these wordes : The table which the Priest 
of the new Testament doth exhibit, is of his body and bloud : for 

s 2 



260 



DOCTRINES OF THE CHURCH OF ROME. 



that is the Sacrifice which succeeded al those Sacrifices that were 
offered in shadow of that to come. For the which also we acknow- 
ledge that voice of the same Mediatour in the Psalme, But a body 
thou hast fitted to me, because insteed of al those Sacrifices and 
oblations his body is offered, and is ministred to the partakers or 
receivers. And again e, Who so just and holy a Priest, as the only 
Sonne of God ? What might so conveniently be offered for men, 
of men, as man's flesh ? and what so fit for this immolation or 
offering, as mortal flesh ? what so cleane for cleansing the vices of 
mortal men, as the flesh borne of the virgin's womb ? and what can 
be offered and received so greatefully, as the flesh of our Sacrifice, 
made the body of our Priest ? 

Hebrewes x. 8. Douay, 1 633. — Saying before : Because hosts 
and oblations and holocausts, and for sinne thou wouldest not, 
neither did they please thee, which are offered according to the law. 

1633, 1816. — By that he saith, the things offered in the Law, 
did not please God, and likewise by that he saith, the former to be 
taken away, that the second may have place, it is evident, that al 
hostes and Sacrifices be not taken away by Christ as the Heretikes 
foolishly conceive : but that the old Hosts of brute beasts be abro- 
gated to give place to that which is the proper host of the new law, 
that is, Christes owne body. 

Hebrewes x. 11. Douay, 1633. — And every Priest indeed is 
ready daily ministring, and often offering the same hosts, which can 
never take away sinnes. 

1633, 1816. — As S. Paul is forced often to inculcate that one 
principle of the efiicacie and sufficiencie of Christes death, because 
of the Hebrewes too much attributing to their legal Sacrifices, and 
for that they did not referre them to Christes only oblation : so we, 
through the intolerable ignorance and importunity of the Heretikes 
of this time (abusing the words of the Apostle spoken in the due 
defence and declaration of the valure and efiicacie of Christes passion 
above the Sacrifices of the law) are forced to repeat often, that the 
Apostle's reason of many Priests and often repetition of the self- 
same Sacrifices, concerneth the Sacrifices of the Law only, unto which 
he opposeth Christes Sacrifice and Priesthood : and speaketh no 
word of or against the Sacrifice of the new Testament ; which is the 
Sacrifice of Christes owne Priesthood, Law, and institution, yea the 
same Sacrifice done daily unbloudily, that once was done bloudily ; 
made by the same Priest, Christ Jesus, though by his ministers 



MASS AND EUCHARIST. 261 

hands ; and not many Hosts, as those of the old Law were, but the 
very self-same in number, even Christes owne body that was cruci- 
fied. And that you may see that this is the judgement of al anti- 
quity, and their exposition of these and the like words of this 
Epistle, and that they seeing the very same arguments that the 
Protestants now make so much adoe withal among the simple and 
unlearned, yet wel perceived that they made nothing against the 
daily oblation or Sacrifice of the altar, and therfore answered them 
before the Protestants were extant, 1200 years : we wil set downe 
some of their words, whose authoritie and exposition of the Scrip- 
tures must prevaile in al that have wisedom or the feare of God, 
above the false and vaine glosses of Calvin and his followers. 

Thus then first saith S. Ambrose. What we then ? doe not we 
offer every day ? We offer surely ; but this Sacrifice is an exampler 
of that ; for we offer alwaies the self-same, and not now one lamb, 
to-morrow another, but alwaies the self- same thing ; therfore it is 
one Sacrifice. Otherwise, by this reason, because it is offered in 
many places, there should be many Christes ; not so, but it is one 
Christ in every place, here whole and there whole, one body. But 
this which we doe, is done for a commemoration of that which was 
done. For we offer not another Sacrifice, as the high Priest of the 
old Law, but alwaies the self-same, &c. Primasius, S. Augustine's 
scholer, doth also pre-occupate these Protestants objections thus ; 
What shal we say then ? doe not our Priests daily offer Sacrifice ? 
They offer surely, because we sinne daily, and daily have need to be 
cleansed : and because he cannot die, he hath given us the Sacra- 
ment of his body and bloud : that as his Passion was the Redemp- 
tion and absolution of the world, so also this oblation may be re- 
demption and cleansing to al that offer it in truth and veritie. So 
saith this holy Father, to wit, that as the Sacrifice of the Crosse was 
a general redemption, so this of the altar is, to al that use it, a 
particular redemption or application of Christes redemption to them. 
In which sense also V. Bede calleth the holy Masse, the everlasting 
redemption of body and soule. Againe the same Primasius — The 
divinity of the word of God which is every where, maketh that there 
are not many Sacrifices, but one, although it be offered of many, 
and that as it is one body which he tooke of the Virgin's womb, not 
many bodies, even so also one Sacrifice, not divers, as those of the 
Jewes were. 

S. Chrysostom also, and after him Theophylact and others object 



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DOCTRINES OF THE CHURCH OF ROME. 



to themselves thus : Doe not we also offer every day ? We offer 
surely. But this sacrifice is an exampler of that, for we offer alwaies 
the self-same, and not now one lamb, to-morrow another, but the 
self- same ; therfore this is one Sacrifice. Otherwise because it is 
offered in many places, there should be many Christes. And a litle 
after — Not another Sacrifice, as the high Priest of the old Law, but 
the self-same we doe alwaies offer, rather working a remembrance or 
commemoration of the Sacrifice. Thus did al the ancient Fathers 
Greek and Latin treate of these matters, and so they said Masse, and 
offered daily, and many of them made such formes of celebrating the 
divine Sacrifice, as the Greeks and Latines doe use in their Liturgies 
and Masses, and yet they saw these places of the Apostle, and made 
commentaries upon them, and understood them (I trow) as wel as 
the Protestants. 

He that for his further confirmation or comfort list see what the 
ancient Councels and Doctours beleeved, taught, and practised in 
this thing, let him read the first holy Councel of Nice, and the rest 
which we have cited by occasion before, and might cite but for 
tediousnes ; a truth most knowen and agreed upon in the Christian 
religion. 

Hebrewes x. 29. Douay, 1633. — How much more think you, 
doth he deserve worse punishments which hath troden the Sonne of 
God under foot, and esteemed the bloud of the Testament polluted, 
wherein he is sanctified, and hath doDe contumelie to the spirit of 
grace. 

1633, 1816. — Whosoever maketh no more account of the bloud 
of Christes Sacrifice, either as shed upon the Crosse, or as in the 
holy Chalice of the altar (for our Saviour calleth that also the bloud 
of the new Testament) then he doth of the bloud of calves and goats, 
or of other common drinkes, is worthy death, and God wil in the 
next life, if it be not punished here, revenge it with grievous 
punishment. 

Hebrewes xiii. 10. Douay, 1633. — We have an altar, whereof 
they have not power to eate which serve the tabernacle. 

1633, 1816. — He putteth them in mind by these words, that in 
following too much their old Jewish rites, they deprived themselves 
of another manner and a more excellent Sacrifice and meat : meaning 
of the holy altar, and Christes owne blessed body offered and eaten 
there. Of which, they that continue in the figures of the old Law, 
could not be partakers. This altar (saith Isychius) is the altar of 



MASS AND EUCHARIST. 



263 



Christ's body, which the J ewes for their incredulity must not 
behold. And the Greek word (as also the Hebrew, answering there- 
unto in the old Testament) signifieth properly an altar to Sacrifice 
on, and not a metaphorical and spiritual altar. Whereby we prove 
against the Heretikes, that we have not a common table or profane 
communion board, to eate meer bread upon, but a very altar in the 
proper sense, to Sacrifice Christes body upon : and so called of the 
Fathers in respect of the said body sacrificed. And when it is 
called a table, it is in respect of the heavenly food of Christ's body 
and bloud received. 

Hebrewes xiii. 15. Douay, 1633. — By him therefore let us offer 
the host of praise alwaies to God, that is to say, the fruits of lips 
confessing to his name. 

1633, 1816. — Though it may signifie the spiritual Sacrifice of 
praise and thanksgiving of what sort soever : yet it specially may be 
thought to signifie the great sacrifice of the Blessed body and bloud 
of Christ : not as upon the crosse, which was but once done in 
bloudy sort, but as in the Church and new Testament, where it is 
daily done unbloudily, being the proper host of laud and thankes- 
giving, and therfore called the Eucharist, and being the fruit and 
effect of Christ and his Priestes lips or words, that is of conse- 
cration. Because this Sacrifice is made by the force of the holy 
words. And when we read in the psalme and other places of the 
old Testament, of the host of praise, it may be thought to be a 
prophecie of the new Sacrifice, and not of every vulgar thankesgiving : 
And so the old Fathers in the primitive Church to hide the mys- 
teries from the unworthy or heathen, often speake. What is (saith 
S. Augustin) a more holy Sacrifice of praise, then that which con- 
sisteth in thankesgiving, al which the faithful doe know in the 
Sacrifice of the Church. Againe, The Church from the times of the 
Apostles by the most certaine successions of Bishops, offereth to God 
in the body of Christ the Sacrifice of praise. And a litle afterward : 
Now Israel according to the spirit, that is, the Church offereth a 
singular Sacrifice according to the spirit : of whose house he wil not 
take calves nor goats, but wil take the sacrifice of praise, not accord- 
ing to the order of Aaron, but according to the order of Melchisedech. 
Thus you see, when the holy Fathers handle the Scriptures, they 
find Masse and Sacrifice in many places, where the ignorant heretikes 
or the simple might thinke they speake only of a common thankes- 
giving. 



264 



DOCTRINES OF THE CHURCH OF ROME. 



Apocalypse viii. 3. Douay, 1633. — And another Angel came 
and stood before the altar, having a golden censar ; and there were 
given to him many incenses that he should give of the praiers of al 
Saints upon the altar of gold, which is before the throne of God. 

1633, 1816. — The Priest standing at the altar praying and offer- 
ing for the people in the time of the high mysteries, Christ himself 
also being present upon the altar, is a figure of this thing, and 
thereunto he alludeth. 



CHAPTER XII. 



GRACE OF GOD AND HOLY SPIRIT. 

Psalme xlvi. 6. Douay, 1635. — God is ascended in jubilation : 
and our Lord in the voice of trumpet. 

1635. — Christ, God and man, after his Passion, rose from death 
and ascended : not leaving his Church desolate, but making her 
joyful by another comforter, the Holie Ghost. 

Psalme xciv. 2. Douay, 1635. — Let us prevent his face in con- 
fession : and in Psalmes let us make jubilation to him. 

1635. — Let us be more diligent, and prevent our accustomed 
time, for no man can prevent God's Grace with anie good worke, who 
first preventeth us, els we can neither doe, nor thinke anie good 
thing. Not only in singing his praise with voice, but also with 
musical instruments. 

Psalme xciv. 8. Douay, 1633. — To day if ye shal heare his voice, 
harden not your harts. 

1635. — Though some have often repelled, and resisted God's Grace, 
yet if they receive it being offered againe, it wil availe them to re- 
mission of sinnes. 

Psalme cii. 3. Douay, 1635. — Who is propitious to al thine 
iniquities : who healeth al thine infirmities. 

1635. — The first benefit of grace is remission of sinnes : the 
second is curing evil habites, or dispositions. 

Psalme cii. 4. Douay, 1635. — Who redeemeth thy life from 
deadly falling : who crowneth thee in mercie and commiserations. 

1635. — The third to conserve from falling againe ; the fourth to 
give victorie and reward in abundant measure. 

Psalme cii. 5. — Who replenisheth thy desire in good things : thy 
youth shal be renewed as the eagles. 

1635. — The fifth to grant al lawful petitions temporal and 
spiritual, which are good for the soule, the sixth resurrection of flesh 
in glorie. 

Psalme cxviii. 18. Douay, 1635. — Reveale mine eies : and I shal 
consider the mervelous things of thy law. 



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DOCTRINES OF THE CHURCH OF ROME. 



1635. — Illuminate myne understanding by thy grace, that I may 
be able to see the mervelous great and just reasons of thy Law, in- 
structing al, threatning the perverse, encouraging the wel disposed, 
punishing the wicked, rewarding the good, doing right to al. 

Psalme cxviii. 175. Douay, 16S5. — My soule shal live, and shal 
prayse thee : and thy judgements shal help me. 

1635. — By this assistance of grace, the soule continueth in 
spiritual life, and praiseth God. 

Psalme cxxvi. 2. Douay, 1635. — It is in vaine for you to rise 
before light : rise ye after ye have sitten, which eate the bread of sorow. 

1635, 1816. — It is vaine to attempt anie thing without God's 
grace assisting they that so doing, and thinking they have done 
something, rest after their painful travel, must rise againe and begin 
anew, because that which they seeme to have done wel, is nothing 
worth, nor shal have reward. 

Psalme cxlii. 7. Douay, 1635. — Heare me quickly, o Lord : my 
spirit hath faynted. 

1635. — In great tentations God's grace and helpe is more pre- 
sently needful to prevent our weaknes, lest we yeald consent. 

Ecclesiastes iv. 9. Douay, 1635. — It is better therfore that two 
be together, then one : for they have profite of their societie. 

1635. — Besides the commendation of charitie and freindship 
amongst men, which is one proper sense of this place : S. Jerom 
expoundeth it also of the necessitie of Christ's dwelling in man's 
soule, and of his continual assisting grace : that man alone lie not 
open to the deicepts of the adversaries. The benefit of felowship 
(sayth he) is streightwayes shewed in the profit of societie. For if the 
one fal (as the just falleth often) Christ raiseth up his partner : for 
woe to him, who falling hath not Christ in him, to raise him up. 
If one also sleepe, that is, be dissolved by death, and have Christ 
with him, being warmed, and quickned, he sooner reviveth. And 
if the Divel be stronger in impugning against a man, the man shal 
stand, and Christ wil stand for his man, for his companion. Not 
that Christ's power alone is weake against the divel, but that free 
wil is left to man, and we doing our endeavour he becommeth 
stronger in fighting. And if the Father, the Sonne, and the Holie 
Ghost come withal, this sodalitie is not soone broken : yet that 
which is not soone broken may sometimes be broken. For this triple 
cord was in Judas the Apostle, but because after the morsel the 
divel entered into Lim, this cord was broken. Thus S. Jerom 



GRACE OF GOD AND HOLY SPIRIT. 



267 



teacheth, that neither can man without Christ resist tentations, nor 
rise from anie sinne in this life, or in the next : neither wil Christ 
without man's consent and endeavour, stay him from falling, nor 
raise him up being fallen. 

Ecclesiasticus xxiii. 1. Douay, 1635. — Lord, father, and 
dominatour of my life, leave me not in their counsel : nor suffer 
me to fal in them. 

1635. — Man being weake and the enemie suttle and strong, he is 
not able to resist tentations without God's special grace, for which 
the wise man therfore prayeth, instructing al by his example to doe 
the same. 

Isaie xliii. 1. Douay, 1635. — And now thus sayth our Lord 
that created thee, o Jacob, and formed thee, o Israel ; Feare not, 
because I have redeemed thee, and called thee by thy name : thou 
art mine. 

1635. — Christ calleth and indueth sinners with grace, without 
anie precedent, good worke, or desire in them, even as he createth of 
nothing. 

Isaie lv. 1. Douay, 1635. — Al ye that thirst come to the waters : 
and you that have no silver, make hast, bye, and eate ; come bye 
without silver, and without any exchange wine and milke. 

1635. — Grace is offered to al, but those only are justified and 
replenished with more grace and spiritual guifts, that co-operate 
doing that which in them lieth, desiring and thirsting justice, for 
Such (saith our Saviour) shal have their fil. 

Jeremie xiii. 23. Douay, 1635. — If the Ethiopian can change 
his skinne, or the Leopard his spots : you also can doe wel when you 
have learned evil. 

1635. — Custome is as it were another nature, hard to be altered : 
yet God's grace raiseth some inveterate sinners to true repentance, 
but this is rare. And of themselves without grace no sinners can 
rise nor repent. 

Baruch iii. 29. Douay, 1635. — Who hath ascended into heaven, 
and taken her, and brought her downe from the clouds ? 

1635. — It is impossible to finde true wisdom without God's grace, 
and by his grace it is easily found. 

Ezechiel xxxvi. 27. Douay, 1635. — And I wil put my spirit in 
the middes of you : and I wil make that you walke in my precepts, 
and keep my judgements, and doe them. 

1635. — An evident text that by God's grace some men doe keep 
the commandments. 



268 



DOCTRINES OF THE CHURCH OF ROME. 



Daniel xii. 4. Douay, 1635. — But thou Daniel shut up the 
words, and seale the book, even to the time appointed : verie many 
shal passe over, and there shal he manifest knowledge. 

1635. — Daniel's prophecie is shut and sealed, not to he interpreted 
by human wit, but by the spirit of God, wherewith the Church is 
illuminated, taught, governed, moved, and vivificated. 

Zacharias x. 8. Douay, 1635. — I wil hisse to them, and wil 
gather them together because I have redeemed them : and I wil 
multiplie them as they were multiplied before. 

1635. — Christians are sweetly drawne by internal inspiration 
without clamours and violent perswasion of words. 

Matthew xii. 24. Douay, 1633. — But the Pharisees hearing it, 
sayd : This fellow casteth not out Divels but in Beelzebub the Prince 
of the Divels. 

1633, 1816. — The like blasphemie against the Holy Ghost is, 
to attribute the miracles done by Saints either dead or alive to the 
Divel. 

Matthew xii. 31. Douay, 1633. — Therfore I say to you : Everie 
sinne and blasphemie shal be forgiven men, but the blasphemie of 
the Spirit shal not be forgiven. 

1633, 1816. — He meaneth not that there is any sinne so great, 
which God wil not forgive, or whereof a man may not repent in this 
life, as some Heretikes at this day afnrrne : but that some heinous 
sinnes (as namely this blasphemie of the J ewes against the evident 
workes of the Holy Ghost, and likewise Arche-here tikes who wil- 
fully resist the known truth and workes of the Holy Ghost in God's 
Church) are hardly forgiven, and seldom have such men grace to 
repent. Otherwise among al the sinnes against the Holy Ghost 
(which are commonly reckened six) one only shal never be forgiven, 
that is dying without repentance wilfully, called Final impenitence ; 
which sin he committeth that dieth with contempt of the Sacra- 
ment of Pennance, obstinately refusing absolution, by the Churches 
ministerie : as S. Augustine plainly declareth in these wordes : 
Whosoever he be that beleeveth not mans sinnes to be remitted in 
God's Church, and therfore despiseth the bountifulnes of God in so 
mighty a work, if he in that obstinate mind continue til his lives 
end, he is guilty of sinne against the Holy Ghost, in which Holy 
Ghost Christ remitteth sinnes. 

Luke xi. 20. Douay, 1633.— But if I in the finger of God doe 
cast out Divels ; surely the kingdom of God is come upon you. 

1633.— This finger is the Spirit of God. 



GRACE OF GOD AND HOLY SPIRIT. 



Luke xvii. 21. Douay, 1633. — Neither shal they say : Loe here, 
or Loe there. For loe the Kingdom of God is within you. 

1633, 1816. — Whiles they aske and looke for a temporal Kingdom 
in pompe and glorie, loe their King and Messias was now among 
them, whose spiritual Kingdom is within al the faithful that have 
dominion over sinne. 

John iii. 8. Douay, 1633. — The Spirit breatheth where he wil ; 
and thou hearest his voice, but thou knowest not whence he commeth 
and whither he goeth : so is every one that is borne of the Spirit. 

1633, 1816. — We follow rather S. Augustine and those ancient 
Fathers, which most commonly understand this place of the Holy 
Ghost, and not of the winde : although both senses be good. 

Romans i. 9. Douay, 1633. — For God is my witnes, whom 
I serve in my Spirit in the Ghospel of his Sonne, that without 
intermission I make a memorie of you. 

1633, 1816. — Diverse Heretikes when they heare that God is a 
Spirit, and must be served and adored in spirit, imagin that he 
must be honoured only inwardly, without ceremonies and external 
works : which you see is otherwise, for that the Apostle served God 
in Spirit, by preaching the Ghospel. To serve God then in Spirit, 
is to serve him with faith, hope, and charitie, and with al workes 
proceeding of them : as to serve him carnally is, with workes ex- 
ternal, without the said internal virtues. 

Romans v. 5. Douay, 1633. — And hope confoundeth not because 
the charitie of God is powred forth in our harts, by the Holy Ghost 
which is given us. 

1633, 1816. — Charitie also is given us in our first justification, 
and not only imputed unto us, but indeed inwardly powred into our 
harts by the Holy Ghost, who with and in his guifts and graces is 
bestowed upon us. For this Charitie of God is not that which is 
in God, but that which he giveth us, as S. Augustine expoundeth 
it. Who referreth this place also to the grace of God given in the 
Sacrament of Confirmation. 

1 Corinthians xii. 8. Douay, 1633. — To one certes by the Spirit 
is given the word of wisedom : and to another, the word of know- 
ledge according to the same Spirit. 

1633, 1816. — Al these Guifts be those which the learned cal 
Gratias gratis datas : which he bestowed often even upon il livers, 
which have not the other graces of God whereby their persons should 
be grateful, just and holy in his sight. 



270 



DOCTRINES OF THE CHURCH OF ROME. 



1 Corinthians xv. 10. Douay, 1633. — But by the grace of God I 
am that which I am ; and his grace in me hath not been void, but 
I have laboured more abundantly then al they : yet not I, but the 
grace of God with me. 

1633, 1816. — In him God's grace is not void, that worketh 
by his free wil according to the motion and direction of the same 
grace. 

Idem. 1633, 1816. — God useth not man as a brute beast or a 
block : but so worketh in him and by him that free-wil may con- 
curre in every action with his grace, which is alwaies the principal. 
The Heretikes to avoid this concurrence in working and labouring, 
translate, which is with me : where the Apostle rather saith, which 
laboureth with me. 

2 Corinthians iii. 5. Douay, 1633. — Not that we be sufficient 
to thinke any thing of ourselves, as of ourselves : but our sufficiencie 
is of God. 

1633, 1816. — This maketh first against the Heretikes called Pela- 
gians, that hold our meritorious actions or cogitations to be of free 
wil only, and not of God's special grace. Secondly against the Pro- 
testants, who on the contrarie side refer al to God, and take away 
man's freedom and proper motion in his thoughts and doings : The 
Apostle confessing our good cogitations to be our owne, but not as 
comming of ourselves, but of God. 

Ephesians i. 4. 1633. — As he chose us in him before the consti- 
tution of the world, that we should be holy and immaculate, in his 
sight in charitie. 

1633, 1816. — We learne here that by God's grace men be holy 
and immaculate, not only in the sight of men, nor by imputation, 
but truly and before God : contrarie to the doctrine of the Calvinistes. 

Hebrewes xii. 15. Douay, 1633. — Looking diligently lest any 
man be wanting the Grace of God : lest any root of bitternes spring- 
ing up doe hinder, and by it many be polluted. 

1633, 1816. — That we be not good, there is noe lacke on 
God's part, who offereth his grace to us : but the defect is in our- 
selves that are not answerable to God's calling of us and grace 
towards us. 

James ii. L Douay, 1633. — My Brethren, have not the faith of 
our Lord Jesus Christ of glorie in acception of persons. 

1633, 1816. — The Apostle meaneth not, as the Anabaptists and 
other seditious persons sometimes gather hereof that there should be 



GRACE OF GOD AND HOLY SPIRIT. 



271 



no difference in Commonweales or assemblies betwixt the magistrate 
and the subject, the free man and the bond, the rich and the poore, 
betwixt one degree and another : for God and nature, and the 
necessitie ot man, have made such distinctions, and men are bound 
to observe them. But it is meant only or specially, that in spiritual 
guifts and graces, in matters of faith, Sacraments and salvation, and 
bestowing the spiritual functions and charge of soule, we must 
esteeme of a poore man or a bond man, no lesse then of the rich 
man and the free, then of the Prince or the Gentleman : because as 
Christ himself calleth al, and endoweth al sorts with his graces ; so 
in such and the like things we must not be partial, but count al to 
be fellowes, Brethren, and members of one head. And therfore the 
Apostle saith with a special clause, That we should not hold or have 
the Christian faith with or in such differences or partialities. 

1 John ii. 4. Douay, 1633. — He that saith he knoweth him ; 
and keepeth not his commandements, is a lier, and the truth is not 
in him. 

1633, 1816. — To know God here, signifieth (as it doth often in 
the Scriptures) to love, that is, as in the last chapter, to be in societie 
with him, and to have familiar and experimental knowledge of his 
graces. If any man vant himselfe thus to know God, and yet 
keepeth not his commandements, he is a lier, as al Calvinistes and 
Lutherans, that professe themselves to be in the favour of God by 
only faith : affirming that they neither keep, nor possibly can keep 
his commandements. 

1 John ii. 20. Douay, 1633. — But you have the unction from 
the Holy one, and know al things. 

1633, 1816. — They that abide in the unitie of Christes Church, 
have the unction, that is, the Holy Ghost, who teacheth al truth. 
Not that every member or man thereof hath al knowledge in him- 
self personally, but that everie one which is of that happie societie 
to which Christ promised and gave the Holy Ghost, is partaker of 
al other men's guifts and graces in the same Holy Spirit, to his 
salvation. Neither need any to seek truth at Heretikes hands or 
others that be gone out, when it is within themselves, and only 
within themselves in God's Church. If thou love unitie (saith St. 
Augustin) for thee also hath he, whosoever hath any thing in it. 
Take away envie, it is thine which I have, it is mine which thou 
hast, &c. 

Apocalypse ii. 4. Douay, 1633. — But I have against thee a few 
things, because thou hast left thy first charitie. 



272 



DOCTRINES OF THE CHURCH OF ROME. 



1633. — By this we see is plainely refuted that which some 
Heretikes hold, that a man once in grace or charitie can never fal 
from it. 

Apocalypse iii. 20. Douay, 1 633. — Behold I stand at the doore 
and knock. If any man shal heare my voice and open to me the 
gate, I wil enter in to him, and wil sup with him, and he with me. 

J633. — God first calleth upon man and knocketh at the door ot 
his hart, that is to say, ofFereth his grace. And it lieth in man to 
give consent by free-will holpen also by his grace. 



CHAPTER XVI. 



CHRIST'S DESCENT INTO HELL. 

1635. — Proemial Annotations upon the Book of Psalmes. 

For (S. Jerome) in his Epistle to Paulinus, prefixed before the 
Latin Bible, comprehending the principal arguments of several 
books, when he commeth to the Psalmes, without mention of other 
Authours, saith: David our Simonides, Pindarus, and Alcaeus, 
Flaccus also, Catullus and Cerenus, soundeth out Christ, with 
harpe and ten stringed Psalter, rising up from hel : so attributing 
the summe of this whole booke to the Royal Prophet David, as if 
he supposed no other Authour. 

Actes ii. 27. Douay, 1633. — Because thou wilt not leave my 
soul in hel, nor give thy Holy one to see corruption. 

1633, 1816.— Who but an infidel (saith S. Augustin) wil deny 
Christ to have descended into Hel ? As his soul suffered no paines 
in Hel, so neither did his body take any corruption in the grave. 

Where (in hel) al the Faithful, according to the Creed, ever 
have beleeved that Christ according to his soul, went downe to Hel, 
to deliver the Patriarches and al just men there holden in bondage 
til his death, and the Apostle here citing the Prophet's wordes, most 
evidently expresseth the same, distinguishing his soule in Hel, from 
his body in the grave : yet the Calvinists to defend against God's 
expresse wordes, the blasphemie of their Maister, that Christ suf- 
fered the paines of Hel, and that no where but upon the Crosse, 
and that otherwise he descended not into Hel, most falsely and 
flatly, here corrupt the text, by turning and wresting both the 
Hebrew and Greeke wordes from their most proper and usual signi- 
fications of, soule, and Hel, into body and grave : saying for my 
soule in Hel, thus, my body, life, person, yea (as Beza in his new 
Testament, An. 1556) my carcas in the grave. And this later 
they corrupt almost throughout the Bible for that purpose. But for 
refelling of both corruptions, it shal be suflicient in this place : First, 
that al Hebrewes and Greekes, and al that understand these tongues, 
know that the foresaid Hebrew and Greeke wordes are as proper, 

T 



274 



DOCTRINES OF THE CHURCH OF ROME. 



peculiar and usual to signifie soul and Hel, as anima and infernus 
in Latin : yea as soul and Hel in English doe properly signifie the 
soule of man, and Hel that is opposite to Heaven : and that they 
are as unproperly used to signifie body and grave, as to say in 
English, soul for body, or Hel for grave. Secondly, it doth so mis- 
like the Heretikes themselves, that Castaleo one of their five Trans- 
lators refelleth it, and to make it the more sure he for in inferno 
translateth in orco : that is in Hel. Thirdly, Beza himself partly 
recanteth in his later edition, and confesseth that carcas was no 
fit word for the body of Christ, and therfore I have saith he, 
changed it, but I retaine and keepe the same sense stil : meaning, 
that he hath now translated it soule, but that he meaneth thereby 
as before, Christ's dead body. Fourthly, he saith plainely that 
translating thus : Thou shalt not leave my carcas in the grave, 
he did it of purpose against Limbus Patrum, Purgatorie, and 
Christ's descending into Hel ; which he calleth foul errours, and 
marvelleth, that most of the ancient Fathers were in that errour ; 
namely of Christ's descending into Hel, and delivering the old 
Fathers. What need we more ? he opposeth himself both against 
plaine Scriptures and al Ancient Fathers, perverting the one, and 
contemning the other, to overthrow that truth which is an Article 
of our Creed. Whereby it is evidently false which some of them 
say for their defense, that none of them did ever of purpose translate 
falsely. 

Christ was not in paines himself, but loosed other men of those 
dolours of Hel, wherewith it was impossible that himself should be 
touched. 

Ephesians iv. 9. Douay, 1 633. — And that he ascended, what is 
it, but because he descended also first into the inferiour parts of the 
earth. 

1633. — He meaneth specially of the descending to Hel. 

1 Peter iii. Douay, 1633, 1816.— Argument After the 

example of Christ most innocent : whose body though they killed yet 
his soule lived and preached afterward to the soules in Hel, (namely 
to those in the time of Noe's floud, being a figure of Baptisme) rose 
againe, and ascended. 

1 Peter iii. 19. Douay, 1633. — In the which spirit comming he 
preached to them also that were in prison. 

1633. — Augustin confesseth this place to be exceeding hard to 
understand, and to have many difficulties which he could never 



Christ's descent into hell. 



275 



explicate to his owne satisfaction. Yet unto Heretikes this and al 
other texts be easy, not doubting but that is the sense which them- 
selves imagin, whatsoever other men deeme thereof. S. Augustin 
only findeth himself sure of this, that Christ's descending into Hel 
in soule after his death, is plainely proved hereby. Which thing 
he declareth there, to be conformable to divers other expresse words 
of holy Writ, and namely to this same Apostle's sermon, Acts ii. 
And at length he concludeth thus, therfore who but an infidel, wil 
deny that Christ was in hel ? Calvin then (you see) with al his 
followers are infidels, who insteed of this descending of Christ in 
soule after his death, have invented another desperate kind of 
Christ's being in Hel, when he was yet alive on the Crosse. S. 
Athanasius also in his epistle cited by S. Epiphanius, and divers 
others upon this place, prove Christ's descending to Hel. As they 
likewise declare upon the words following, that he preached to the 
spirits or soules of men deteined in Hel or in prison. But whether 
this word Prison or Hel be meant of the inferiour place of the 
damned, or of Limbus Patrum, called Abraham's bosom or some 
other place of temporal chastisement ; and, to whom he preached 
there, and who by his preaching or presence there were delivered, 
and who they were that are called Incredulous in the daies of 
Noe ; Al these things S. Augustin calleth great profundities, con- 
fessing himself to be unable to reach unto it : Only holding fast 
and assured this article of our Faith, that he delivered none deputed 
to damnation in the lowest Hel, and yet not doubting but that he 
released divers out of places of paines there. Which cannot be out 
of any other place then Purgatorie. See the said epistle, where also 
he insinuateth other expositions for explication of the manifold dif- 
ficulties of this hard text, which were too long to reherse, our special 
purpose being only to note briefely the things that touch the con- 
troversies of this time. 

1843. — See here a proof of a third place, or middle state of souls : 
for these spirits in prison to whom Christ went to preach, after his 
death, were not in heaven ; nor yet in the hell of the damned, 
because heaven is no prison and Christ did not go to preach to the 
damned. 

1 Peter iii. 20. Douay, 1633. — which had been incredulous 
some time, when they expected the patience of God in the daies of 
Noe, when the arke was a building : in the which few, that is eight, 
soules were saved by water. 

T 2 



276 



DOCTRINES OF THE CHURCH OF ROME. 



1633, 1816— They that take the former words, of Christ's de- 
cending to Hel, and delivering certaine there deteined, doe expound 
this, not of such as died in their infidelitie or without al faith in 
God, for such were not delivered ; but either of some that once were 
incredulous, and afterward repented before their death ; or rather 
and specially of such as otherwise were faithful, but yet trusted not 
Noe's preaching by his worke and word, that God would destroy the 
world by water. Who yet being otherwise good men, when the 
matter came to passe, were sorie for their errour, and died by the floud 
corporally, but yet in state of salvation, and being chastised for their 
fault in the next life, were delivered by Christ's descending thither. 
And not they only but al others in the like condition. For the 
Apostle giveth these of Noe's time but for an example. 



CHAPTER XVII. 



ROMISH ESTABLISHMENT. 

Continuation of the Church, vol. i. page 827. 

Albeit there were greater Schisuies, Heresies, and more revoltes 
from God's law and service in this fifth age, then in the former : 
Yet the true Church and Religion continued stil, and were no lesse 
conspicuous then before. Which being cleere and evident, touching 
many principal Articles, we wil here only remitte the reader to some 
special places, for confirmation thereof: neither wil we be prolixe in 
declaring other points denied, or called into controversie at this time, 
by the impugners of Catholike Religion. 

(The Temple.) — This being the onlie ordinarie place for Sacrifice, 
there were for other uses of daylie prayer, preaching, and hearing the 
word of God, other Synagogues built (as it were Parish Churches), in 
great number, in Jerusalem itself foure hundred and foure score, and 
manie more in the whole kingdom, as the Hebrew traditions testifie. 
Of al which places, especially of the Temple, there was venerable 
respect had. For which cause, when Joiada the High Priest gave 
order to kil Athalia, he sufferd it not to be done in the Temple, 
but commanded first to draw her forth. And as peculiar places, so 
special Psalmes and Hymnes were appointed for divers purposes and 
occasions. 

Psalm xxxviii. 1. Douay, 1635. — Unto the end, to Idithun 
himself, a canticle of David. 

1635. — Some expound this Psalme of the Jewes in captivitie in 
Babylon, but this title, and the matter conteyned shew, that it 
rather perteineth to the new Testament. To be song by Idithun 
and his scolers, and successours, or rather by Christians. 

Psalme xxxix. 11. Douay, 1635. — Thy justice I have not hid 
in my hart ; thy truth and thy salvation I have spoken. I have 
not hid thy mercy and thy truth from the great Councel. 

1 635. — In the greatest and wisest congregations of this world, 
Christ concealeth not his mercie and truth. So himselfe professed 
before Annas, Caiaphas, Pilate, and their councels, Saint Paul 



278 



DOCTRINES OF THE CHURCH OF ROME. 



preached Christ at Athens, and in manie nations, and so the other 
Apostles. For their voice went into al the coasts of the earth. 

Psalm xlvii. 13. Douay, 1635. — Compasse Sion, and embrace 
ye her ; tel ye in her Towers. 

1 635. — Consider the fortresses of the Church, which are the holie 
Fathers, and Doctours, that watch and defend his wals. 

Psalm xlvii. 14. Douay, 1635. — Set your harts on her strength ; 
and distribute ye her houses, that you may declare it in another 
generation. 

1635. — So rest you assured for al matters of faith in this pillar 
of truth. Observe and marke diligently how manie particular 
Churches were speedily founded in the world, and declare this to 
other generations, that they may also hold fast the same faith, or 
returne unto it, if they be relapsed ; or at last embrace it, if sooner 
they have not. 

Psalm xlvii. 15. Douay, 1 635. — Because this is God, our God 
for ever, and for ever and ever ; he shal rule us evermore. 

1635. — Christ God incarnate that worketh al this, is our very 
God and Saviour, not for a few yeares, an hundred, six hundred, or 
a thousand, but for ever and ever. He shal rule as a King, and 
consequently have a kingdom, his militant Church, evermore, to the 
very end of this world. As he shal likewise have his triumphant 
Church in eternitie. 

Psalm lxxxvi. 1, 2, 3, 4, 5. Douay, 1635.— 1. The foundation 
thereof in the holie mountaynes. 

2. Our Lord loveth the gates of Sion above al the Tabernacles of 
Jacob. 

3. Glorious things are said of thee, o citie of God. 

4. I wil be mindeful of Eaab, and Babylon knowing me. 

5. Behold the foreners, and Tyre, and the people of the Ethio- 
pians, these were there. 

1635. — Christ's Church was first founded in Jerusalem on whit- 
sunday, in mount Sion, which hath two tops, in one of which the 
Temple stood, in the other David towre or palace. The Prophet in 
the person of Christ saith he wil commend unto his Apostles and 
other Apostolical men, that they convert al nations (as our Saviour 
gave expresse commission and commandment naming here Raab, 
which is Egypt and Babylon. 

The Philistrims, Tyrians, Ethiopians, and the rest, shal be re- 
generate in this Church, which for the assured certaintie thereof 



ROMISH ESTABLISHMENT. 



279 



(after the Prophets manner of speaking) is affirmed in the preterence 
as if it were then done. 

It shall be reported, or one shal say to another : Loe this and that 
man, al these and al these men are regenerate by Baptisme in the 
Church of Christ. God himselfe, Christ God and Man founded 
this Church. 

1816, 1843. — To this Sion, which is the church of God, many 
shall resort from all nations. 

The meaning is, that Sion, namely, the church, shall not only be 
able to commemorate this or that particular person of renown born 
in her, but also to glory in great multitudes of people and princes, 
of her communion ; who have been foretold in the writings of the 
prophets and registered in the writings of the Apostles. 

Psalm xcii. 1, 2. Douay, 1635. — 1. Our Lord hath reigned, he 
hath put on beau tie : our Lord hath put on strength, and hath 
girded himselfe. For he hath established the round world, which 
shal not be moved. 

2. Thy seat is prepared from that time : thou art from ever- 
lasting. 

1635. — Our Saviour founding his Church by his death began 
then to reigne therein gloriously descending in soule into Limbus, 
and in bodie to his grave ; he then put on al armour of strength to 
reforme the world, and to inlarge his Kingdom, according to his 
owne prediction where he said : If I be exalted from the earth, I 
wil draw al things unto myselfe. Not only in Jurie and Samaria, 
but the whole earth : and the same Church shal not be destroyed. 
Christ being eternal, hath an everlasting Church. 

Psalm xcv. 13. Douay, 1635. — before the face of our Lord, 
because he commeth : because he commeth to judge the earth. He 
wil judge the round world in equitie, and peoples in his truth. 

1635. — Christ judgeth now in the world by his ministers, dis- 
cerning and deciding causes, rewarding and punishing, but especially 
he wil judge al in the last day. 

Psalm xcviii. 6. Douay, 1635. — Moyses and Aaron in his 
Priests : and Samuel among them that invocate his name : they in- 
vocated our Lord and he heard them. 

1635. — Here it is evident (and S. Augustin sayth this place 
taketh away al doubt), that Moyses was a Priest, against those that 
for maintaining the heresie of Lay-headship, denie it. By example 
of their praying and obtaining, the Psalmist confirmeth his pro- 



280 



DOCTRINES OF THE CHURCH OF ROME. 



phecie, that Priests of the new Testament shal pray, and obtaine 

mercie of Christ for the Church. 

1816, 1843. — By this it is evident, that Moses also was a Priest, 
and indeed the chief priest, inasmuch as he consecrated Aaron, and 
offered sacrifice for him. So that his pre-eminence over Aaron 
makes nothing for Lay Church headship. 

Psalm cxxxv. 1. Douay, 1635. — Confesse ye to our Lord because 
he is good : because his mercie is for ever. 

1635. — Whose goodnes is incomparable. This second part of 
everie verse, first pronounced by the Priests, confessing and praising 
God's mercie above al his workes, was stil repeated by musicians, or 
other assistants, in manner as now in Litanies (o Lord deliver us) 
and (We beseech thee to heare us). And as Gloria Patri, &c. is 
added in the end of Psalmes, and our Lord's prayer and the Ange- 
lical salutation are often repeated in divers Offices, and in the 
Rosarie. 

Proverbs ix. 1. Douay, 1635. — Wisdome hath built herself an 
house, she hath cut out seven pillars. 

1635. — According to the literal sense, wherein the mystical is 
grounded (both intended by the holie Ghost). Wisdom which is 
God himself, Creatour and Conserver of al things, whose special 
good pleasure and delight is to be with men, built his house the 
Church, first in the Patriarchs, Priests, Prophets and his other 
faithful servants in the old Testament ; partly before, but more 
conspicuously in the people of Israel, establishing the same with 
seven, that is (according to the frequent phrase of holie Scripture) 
with manie pillers, Pastors and chief governers, by whom the whole 
people were directed in al spiritual causes ; as the Psalmist likewise 
induceth God, saying : I have confirmed the pillers thereof. And 
as S. Paul afterwards calleth S. Peter, S. James, and S. John 
pillers. In this house wisdom also prepared a banquet, appointed 
victimes of divers sorts, as grateful Sacrifices to God, and thereto 
invited al men in much better order, and to their more profite, then 
the adultresse woman, follie and wicked concupiscence, inciteth to 
her carnal and worldlie pleasures, which bring to eternal ruine. 
And for this purpose God never ceased to send Priests and Prophets 
to invite the people of Israel, to this strong towre fensed with wals. 
In the Allegorical sense, the same divine increated Wisdom, the 
second person in the B. Trinitie, the divine Word co-eternal to the 
Father, built hinisolf a house, his humane bodie in the Virgin's 



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281 



womb, and thereunto as to the head, adjoyned the members, his 
mystical bodie the Church, immolated victimes of Martyrs, prepared 
the Table in breade and wine, where also appeareth his Priesthood, 
according to the Order of Melchisedec, and called thereto such as 
before were unwise, and of smal understanding : because as the 
Apostle saith : God chose the weake of this world to confound the 
strong. As S. Augustin expoundeth this passage. 

Eclesiastes x. 15. Douay, 1635. — The labour of fools shal afflict 
them, that know not to goe into the citie. 

1635. — Such as seeke by sense and reason to obtaine true know- 
ledge, enter not into the citie, the Church. 

Eclesiastes x. 16. — Woe to thee o land, whose King is a childe, 
and whose Princes eate in the morning. 

] 635. — S. Jerom (as in most part of his commentaries upon this 
booke) expoundeth this passage in two senses : simply according to 
the first apparance of the letter ; and mystically concerning the 
Church. The wiseman seemeth indeed (sayth he) to reprove the 
principalitie of yong men, and to condemn luxurious judges ; for 
that in the one by want of age is infirme wisdom ; in the other, 
mature age is weakened by delicacies. And contrarywise he ap- 
proveth a Prince of good parts, and liberal education, and com- 
mendeth those judges which doe not preferre voluptuousnes before 
publike affayres ; but after great labour and administration of the 
commonwealth, are constrained as by necessitie to take meate. Yet 
to me (saith this great Doctour) something more sacred seemeth to 
lye hid in the letter : that in Scripture they are called yong men, 
who forsake old Auctoritie, and contemne ancient precepts of fore- 
fathers ; who neglecting God's commandment, desire to establish 
traditions of men. Touching which points, our Lord threateneth 
Israel by Isaias, for that this people hath refused the water of Siloe 
that runneth with silence, and hath turned away the old fishpond, 
choosing the streames of Samaria, and gulfes of Damascus, I wil give 
yong men to be their Princes, and deluders shal rule over them. 
Read Daniel : Thou shalt finde God ancient of dayes. Read the 
Apocalypse of S. John : Thou shalt finde the head of our Saviour, 
white as snow, and as white wool. Jeremie also because he was wise, 
and gravitie was reputed in his wisdom, was forbid to cal himself 
a childe. "Woe therefore to the land, whose King is the divel, who 
alwayes coveting novelties, rebelled in Absolam against the father. 
Woe to that land whose Judges and Princes love the pleasures of 



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DOCTRINES OF THE CHURCH OF ROME. 



this world. Who, until the day of death come, say : Let us eate and 
drinke for to-morrow we shall dye. Contrariwise blessed is the land 
of the Church whose king is Christ, the sonne of the freeborne, de- 
scending from Abraham, Isaac, and Jacob, the stock of Prophets, and 
of al Saints, over whom sinne ruled not : and for that cause they were 
truly free ; of whom was borne the holie Virgin Marie more free ; 
having no shrub nor branch out of the side, but the whole fruit 
sprung forth into floure : saying in the Canticles, I am the floure 
of the field, the lillie of the valleyes. The Princes also of this land 
are the Apostles, and al Saints, who have their King the sonne of the 
freeborne, the sonne of the freewoman, not of the bondwoman Agar, 
but borne of the freedom of Sara. Neither doe they eate in the 
morning, nor quickly. For they seeke not pleasure in this present 
world : but shal eate in their due time, when the time of reward 
shal come, and they shal eate in fortitude, and not in confusion. Al 
the good of this present world is confusion : but of the future world 
is perpetual fortitude. Thus farre S. Jerom, whose discourse we 
have here cited at large for a taste of his profound exposition of this 
whole book, that such as have opportunitie, may read the rest in the 
authour himself. 

Canticles ii. 9. Douay, 3 635. — My beloved is like unto a roe, 
and to a fawne of harts. Behold he standeth behind our wal, look- 
ing through the windowe, looking forth by the grates. 10. Behold 
my beloved speaketh to me : Arise, make haste my love, my dove, 
my beautiful one, and come. 

1635. — The Church praising Christ resteth secure under his protec- 
tion. Hee for the weakes sake permittethher not to be molested, til she 
be prepared to suffer with patience. She feeling Christ's assistance, 
confesseth, and preacheth boldly his Ghospel and truth against al 
Pagans and Heretikes. Who though he shew not himself visibly, 
yet encourageth her to approach unto him : commandeth his pastours 
to destroy heresies. And so she reposeth in him. 

Canticles viii. 8, 10, 11. Douay, 1635. — Our Sister is little, and 
hath no breasts. What shal we doe to our Sister in the day when 
she is to be spoken unto. 

10. I am a wal: and my breasts are as a towre, since I was 
made before him as one finding peace. 

11. The peace-maker had a vineyard, in that which hath peoples : 
he delivered the same to keepers, a man bringed for the fruite thereof 
a thousand pieces oi silver. 



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283 



1635. — Christ againe sheweth his affection towards his Church of 
the Gentiles calling her his owne Sister, and the Synagogue's sister, 
promising and bestowing on her manie excellent benefits. The 
Church of Gentiles rejoiceth in the strong defence, wherewith her 
Saviour hath established her. Keepers of this vineyard were the 
Prophetes and Apostles, and their Successours are stil the keepers 
thereof. 

Canticles viii. 12. — -My vineyard is before me. A thousand are 
thy peace-makers, and two hundred for them that keepe the fruits 
thereof. 

1816, 1843. — Mystically signifieth the Jews who are to be spoken 
to, that is, converted towards the end of the word : and then shall 
become a wall, that is, a part of the building, the church of Christ. 

Canticles viii. 14. Douay, 1635. — Flye, o my beloved, and be 
like to the roe, and to the fawne of harts upon the mountaines of 
aromatical spices. 

1635. — Christ sheweth that together with the Pastors, himself 
especially hath care of his Church, alwayes assisting the visible 
gouverners thereof with his invisible grace. The whole Church 
militant wel contented, yea desiring Christ's Ascension into heaven, 
for the good of al that here serve him, prayeth him, from thence to 
send aboundance of his grace, that we may ascend the high moun- 
taines of perfect charitie and zele of God's honour, that he wil make 
our soules such hilles, the garden of al vertues, and so vouchsafe to 
dwel therein. Amen. 

Isaiah xliii. 14. Douay, 1835. — Thus sayth the Lord your 
redeemer, the holie one of Israel : For your sake have I sent forth 
into Babylon, and have plucked downe al the barres, and Chaldees 
glorying in their shippes. 

1635. — God made Cyrus conquerour of Babylon, not for his owne 
sake, but for Israel, that he might release their captivitie. For God 
perpetually disposeth of Kingdomes for the good of his Church. 

Isaiah lix. 21. Douay, 1635. — This is my covenant with them, 
sayth our Lord. My spirit that is in thee, and my words that I 
have put in thy mouth, shal not depart out of thy mouth, and out 
of the mouth of thy seede, and out of the mouth of thy seed's seede, 
saith our Lord, from this present and for ever. 

1635. — The Church hath stil the spirit of truth and therfore can 
never erre. 

1816, 1843. — Note here a clear promise of perpetual orthodoxy 
to the Church of Christ. 



284 



DOCTRINES OF THE CHURCH OF ROME. 



Jeremiah vii. 12. Douay, 1635. — Goe ye to my place in Silo, 
where my name dwelt from the beginning : and see what I have 
done to it for the malice of my people Israel : 

1635. — It is true that God sanctified the tabernacle in Silo, and 
afterwards the temple in Jerusalem ; but if the people be not sanc- 
tified he is not tied to the place. 

Matthew v. 15. Douay, 1633. — You are the light of the world. 
A citie cannot be hid, situated on a mountaine. 

1635. — This light of the world, and citie on a mountayne, and 
candle upon a candlesticke, signifie the Clergie, and the whole Church, 
so built upon Christ the mountayne, that it must needes be visible, 
and cannot be hid nor unknowen. And therfore, the Church beino- 
a candle not under a bushel, but shining to al in the house, (that is) 
in the world, what shal I say more, (saith S. Augustine) then that 
they are blind which shut their eyes against the candle that is set on 
the candlesticke. The good life of the Clergie edifieth much, and is 
God's great honor : whereas the contrarie dishonoureth him. 

Matthew xiv. 31. Douay, 1633. — And incontinent Jesus 
stretching forth his hand took hold of him, and said into him : 
Thou of litle faith, Why didst thou doubt. 

1633. — Notwithstanding the infirmities of them that governe the 
Church ; yet Christ sustaineth them ; and holdeth them up, yea 
and by them whosoever they are, he upholdeth and preserveth his 
Church. 

Matthew xxiii. Douay, 1633, 1816, Argument. — The Scribes 
and Pharisees after al this, continuing stil incorrigible, although he 
wil have the doctrine of their Chaire obeied, yet against their workes 
(and, namely, their ambition) he openly inveigheth, crying to 
them eight woes for their eightfold hypocrisie and blindnes : and so 
concluding with the most worthy reprobation of that persecuting 
Generation and their mother citie Jerusalem, with her Temple. 

Matthew xxiii. 2, 6, 8, 10. Douay, 1 633.— Saying : Upon the 
chaire of Moyses have sitten the Scribes and the Pharisees. 

6. And they love the first places at Suppers, and the first chaires 
in the Synagogues. 

8. But be not you called Rabbi. For one is your Maister, and 
al you are brethren. 

10. Neither be ye called Maisters : for one is your Maister, 
Christ. 

1633, 1816. — God preserveth the truth of Christian Religion in 
the Apostolike See of Rome, which is in the new Law answerable to 



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285 



the chaire of Moyses, notwithstanding the Bishops of the same were 
never so wicked of life : yea though some traitour as il as Judas 
were Bishop thereof, it should not be prejudicial to the Church and 
innocent Christians, for whom our Lord providing said : Doe that 
which they say, but doe not as they doe. 

He condemneth not due places of superiority given or taken of 
men according to their degrees, but ambitious seeking for the same, 
and their proud hart and wicked intention, which he saw within 
them, and therefore might boldly reprehend them. 

In the Catholike Church there is one Maister, Christ our Lord, 
and under him one Vicar, with whom al Catholike Doctours and 
teachers are one, because they teach al one thing. But in Arch 
heretikes it is not so, where every one of them is a diverse Maister, 
and teacheth contrarie to the other, and wil be called Rabbi and 
Maister, every one, of their owne Disciples : Arius a Rabbi among 
the Arians, Luther among the Lutherans, and among the Calvinists, 
Calvin. 

Wiclefe, and the like heretikes of this time, doe hereupon con- 
demne degrees of schoole and titles of Doctours and Maisters : 
where they might as wel reprove S. Paul for calling himself Doctour 
and Maister of the Gentiles : and for saying that there should be 
alwayes Doctours in the Church. And whereas they bring the other 
words Mowing, against Religious men who are called Fathers ; as 
wel might they by this place take away the name of carnal fathers, 
and blame S. Paule for calling himself the only spiritual Father of 
the Corinthians. But indeed nothing is here forbidden but the 
contentious division and partiality of such as make themselves 
Ringleaders of Schismes and Sects, as Donatus, Arius, Luther, and 
Calvin. 

1843. — The meaning is, that our Father in heaven is incom- 
parably more to be regarded than any father upon earth : and no 
master to be followed, who would lead us away from Christ. But 
this does not hinder but that we are by the law of God to have a 
due respect both for our parents and spiritual fathers, and for our 
masters and teachers. 

Matthew xxvi. 10. Douay, 1635. — And Jesus knowing it, said 
to them : Why doe you molest this woman ? for she hath wrought 
a good worke upon me. 

1635, 1816. — Cost bestowed for religion, devotion, and signifi- 
cation, is a meritorious worke, and often more meritorious then to 



286 



DOCTRINES OF THE CHURCH OF ROME. 



give to the poore ; though both be very good, and in some case the 
poor are to be preferred ; yea in certaine cases of necessitie, the 
Church wil breake the very consecrated vessels and jewels of silver, 
and gold, and bestow them in workes of mercy. But we may re- 
member very wel, and our Fathers knew it much better, that the 
poore were then best releeved, when most was bestowed upon the 
Church. 

Marke vii. 11. Douay, 1635. — But if you say: If a man say 
to father or mother, (corban) (which is a guift) whatsoever pro- 
ceedeth from me, shal profit thee. 

1635, 1816. — To give to the Church or Altar is not forbiden, 
but the forsaking of a man's parents in their necessitie, pretending 
or excusing the matter upon his giving that which should relieve 
them, to God or the Altar, that is impious and unnatural. And 
these Pharisees teaching children so to neglect their duties to their 
parents, did wickedly. 

The Argument of the Actes of the Apostles. 

1635, 1816. — The Ghospel having shewed, how the Jewes most im- 
piously rejected Christ (as also Moyses and the Prophets had foretold 
of them) and therefore deserved to be rejected themselves also of him : 
now followeth this booke of the Actes of the Apostles (written by 
S. Luke in Rome the fourth yeare of Nero, An. Dom. 61, and 
sheweth, how notwithstanding their deserts Christ of his mercy (as 
the Prophets also had foretold of him) offered himselfe unto that 
unworthy people, yea after that they had Crucified him, sending 
unto them his twelve Apostles to move them to penance, and so by 
Baptisme to make them of his Church : and whiles al the twelve 
were so occupied about the J ewes ; how of a persecuting Jewe he 
made an extraordinarie Apostle (who was Saint Paul) and to avoid 
the scandal of the Jewes (to whom only himselfe likewise for the 
same cause had preached) sent him, and not any of his twelve by 
and by, who were his knowen Apostles, unto the Gentils, who never 
afore had heard of Christ, and were worshippers of many Gods, to 
move them also (for, that likewise the Prophets had foretold) to 
faith and penance, and so by Baptisme to make them of his Church ; 
and how the incredulous Jewes every where resisted the same Apostle 
and his preaching to the Gentils, persecuting him and seeking his 
death, and never ceasing until he fell into the handes of the Gentils : 
that so (as he not only every where, but also the Prophets afore 
him, and Christ had foretold) the Ghospel might be taken away 



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287 



from them, and given to the Gentils : even from Hierusalem (whose 
reprobation also by name had been often foretold) the head citie of 
the Jewes, where it began, translated to Rome the head citie of the 
Gentils. Al this wil be evident by the partes of the booke : which 
may be these sixe. 

First. How Christ ascending in the sight of his Disciples promised 
unto them the Holy Ghost, foretelling that of him they should 
receive strength, and so begin his Church in Hierusalem : and from 
thence dilate it into al that Countrie, that is into al J urie ; yea 
and into Samaria also, yea into al Nations of the Gentils, be they 
never so farre off. You shal receive (saith he) the vertue of the 
Holy Ghost comming upon you : and you shal be witnesses unto 
me in Hierusalem, and in al Jurie, and Samaria, and even to 
the utmost of the earth. — Chap. i. 

Secondly. The beginning of the Church in Hierusalem, accord- 
ingly. — Chap. ii. 

Thirdly. The propagation of it, consequently into al Jurie, and 
also to Samaria. — Chap. viii. 

Fourthly. The propagation of it to the Gentils also. — Chap. x. 

Fifthly. The taking of it away from the obstinate Jewes, and 
giving of it to the Gentils, by the ministrie of S. Paul and S. 
Barnabas. — Chap. xiii. 

Sixthly, of taking it away from Hierusalem itselfe, the head citie 
of the Jewes, and sending it (as it were) to Rome, the head citie of 
the Gentils, and that, in their persecuting of Paul so farre, that he 
appealed to Caesar, and so delivering him after a sort unto the 
Romanes : as they had before delivered to them also Christ himselfe. 
Whereas S. Peter's first comming thither, was upon another occa- 
sion, as shal be said anone. Of which Romanes and Gentils ther- 
fore, the same S. Paul being now come to Rome (the last chapter of 
the Actes) foretelleth the obstinate Jewes there, saying. You wil 
not heare, but they wil heare. That so the prediction of Christ 
above rehearsed might be fulfilled : And even to the utmost of the 
earth. And there doth S. Luke end the booke, not caring to tel so 
much as the fulfilling of that which our Lord had foretold to S. Paul 
(Acts xxvii. 24.) Thou must appear before Gwsar. Because his 
purpose was no more but to shew the new Hierusalem of the Chris- 
tians, where Christ would place the cheefe seat of his Church : as 
also indeed the Fathers and al other Catholikes have in al ages 
looked thither, when they were in any great doubt : no lesse then 



288 



DOCTRINES OF THE CHURCH OF ROME. 



the J ewes to Hierusalem, as they were appointed in the old Testa- 
ment. — Deut. xvii. 8. 

And so this booke doth shew the true Church, as plainely as the 
Ghospel doth shew the true Christ, unto al that doe not wilfully 
shut their owne eyes. To wit, this to be the true Church, which 
beginning visibly at Hierusalem, was taken from the Jewes, and 
translated to the Gentils (and namely to Rome) continuing visibly, 
and visibly to continue hereafter also. Until the fulnes of the 
Gentils shot he come in : that then also, Al Israel may be saved : 
And then is come the end of the world. For so did Christ most 
plainely foretel us. This Ghospel of the kingdom shal be preached 
in the whole world, for a testimonie to al Nations : and then shal 
come the consummation. For the conversion of which Nations, and 
accomplishing the fulnes of al Gentils, the foresaid Church Catho- 
like, being mindful of her office, to be Christ's witnes even to the 
utmost of the earth, doth at this present (as alwaies) send preachers 
to convert and make them also Christians : whereas the Protestants 
and al other Heretikes doe nothing els but subvert such as before 
were Christians. 

And this being the summe and scope of this Booke, thus to give us 
historically a just sight of the fulfilling of the Prophets and Christes 
prediction about the Church : it is not to be marvelled at, why it 
telleth not of S. Peter's commin^ to Rome : considering that his first 
comming thither was not, as S. Pauleys was, by the Jewes deliverie of 
him, working so to their owne reprobation, but upon another occasion, 
to wit, to confound Simon Magus. For who also seeth not, that it 
maketh no mention of his preaching to any Gentils at al, those few 
only, (Acts x.) excepted who were the first, and therefore (lest the 
Gentils should seeme lesse cared for of God, then the Jewes,) 
Peter being the head of al, was elected of God, to incorporate them 
into the Church, as before he had done the Jewes. God (saith he) 
among us chose that by my mouth the Gentils should heare the 
word of the Ghospel, and beleeve. And S. James thereupon : 
Simon hath told how God first visited to take of the Gentils a 
people to his name. But otherwise (I say) here is no mention of 
Peter's preaching to any Gentils : no nor of the other eleven Apostles. 
Wil any man therefore inferre, that neither Peter, nor the other 
eleven preached to any Nation or citie of the Gentils : No the 
meaning of the Holy Ghost was not to write al the Actes of al the 
Apostles, no nor the preaching of Peter and his, to the Gentils ; but 



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289 



only to the J ewes ; thereby to set out unto the world the great 
mercy of Christ towards these unworthy Jewes, and consequently 
their most worthy reprobation for contemning such grace and mercy. 
As also on the other side to shew, how readily the Gentils in so 
many Nations were converted by one Apostle only, who from 
Hierusalem even to Illyricum, replenished the Ghospel of Christ. 
And this parting of the worke so made by S. Peter with the rest 
doth S. Paule himselfe touch : That we unto the Gentils, and they 
unto the Circumcision. Neverthelesse before his commin^ to Rome, 
(as it is evident, Acts the last chapter) there planted by S. Peter 
and others (as likewise by S. Peter it was planted in the first Gentils, 
before that S. Paul began the taking of it away from the multitude 
of the Jewes, and the translating it to the multitude of the Gentils), 
but also so notable was the same Church of Rome, that S. Paul 
writing his epistle to the Romanes, before he came thither, saith : 
Your faith is renowned in the whole world. And therefore with 
the rest of the Gentils, be that Nation whereof Christ told the Jewes, 
saying : The Kingdom of God shal be taken way from you, and shal 
be given to a Nation yealding the fruits thereof. 

Acts xi. 24. Douay, 1633. — Because he was a good man, and 
ful of the Holy Ghost and faith. And a great multitude was added 
to our Lord. 

1635, 1816. — As before a few, so now great numbers of Gentils 
are adjoyned also to the visible Church, consisting before only of 
the Jewes. Which Church hath been ever since Christ's Ascension, 
notoriously seen and knowen, their preaching open, their Sacraments 
visible, their disciples visible, their Heades and Govern ours visible, 
the provision for their maintenance visible, their dispersion visible : 
the Heretikes that went out from them visible ; the joyning either 
of Men or Nations unto them visible, their peace and rest after 
persecutions visible : their Governours in prison visible, the Church 
praieth for them visibly, their Councels visible, their guifts and 
graces visible, their name (Christians) knowen to al the world. Of 
the Protestants invisible Church we heare not one word. 

Actes xi. 26. Douay, 1633. — Whom when he had found, he 
brought him to Antioche. And they conversed there in the Church 
a whole yeare : and they taught a great multitude, so that the 
Disciples were at Antioche first named Christians. 

1633, 1816. — This name Christian, ought to be common to al the 
Faithful, and other new names of Schismatikes and Sectaries must 

u 



290 



DOCTRINES OF THE CHURCH OF ROME. 



be abhorred. If thou heare (saith S. Hierom) any where, such as 
be said to be of Christ, not to have their names of our Lord 
Jesus Christ, but to be called after some other certaine name, as 
Marcionites, Valentinians, (as now also the Lutherans, Calvinists, 
Protestants) know thou that they belong not to the Church of 
Christ, but to the Syngogue of Antichrist. Lactantius also saith 
thus : When Phrygians, or Novatians, or Valentinians, or Mar- 
cionites, or Ambropomorphites, or Arians, or any other be named, 
they cease to be Christians, who having lost the name of Christ, 
have done on the names of men. Neither can our new Sectaries 
discharge themselves, for that they take not to themselves these 
names, but are forced to beare them as given by their Adversaries. 
For, so were the names of Arians and the rest of old, imposed by 
others, and not chosen commonly of themselves : which notwith- 
standing were callings that proved them to be Heretikes. And as 
for the name of Protestants, our men hold them wel content there- 
with. But concerning the Heretikes turning of the argument against 
the peculiar callings of our Religious, Dominicans, Franciscans, 
Jesuites, Thomists, or such like, it is nothing, except they could 
prove that the orders and persons so named, were of divers faithes 
and Sectes, or differed in any necessarie point of religion, or 
were not al of one Christian name and Communion : and it is as 
ridiculous as if it were objected, that some be Ciceronians, some 
Plinians, some good Augustine men, some Hieronymians, some 
Oxford men, some Cambridge men, and (which is most like) some 
Rechabites, some Nazarcites. 

Neither doth their objection, that we be called Papistes, help or 
excuse them in their new names. For besides that it is by them 
scornfully invented (as the name Homousians was of the Arians) 
this name is not of any one man, Bishop of Rome or elswhere, 
knowen to be the author of any Schisme or Sect, as their callings 
be : but it is of a whole state and order of Governours, and that of 
the cheefe Governours, to whom we are bound to cleave in religion 
and to obey in al things. So to be a Papist is to be a Christian 
Man, a child of the Church, a subject of Christ's Vicar, and therfore 
against such impudent Sectaries as compare the faithful for following 
the Pope, to the diversitie of Heretikes bearing the names of new 
Maisters, let us ever have in readines this saying of S. Hierom to 
Pope Damasus : Vitalis I know not, Melctius I refuse, I know not 
Paulinus ; whosoever gathereth not with thee, scattereth ; that is 



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to say, whosoever is not Christ's, is Antichrist's. And againe, If 
any man joyne with Peter's Chaire, he is mine. 

We must here further observe that this name, Christian, given to 
al beleevers and to the whole Church, was specially taken to distin- 
guish them from the J ewes and Heathens which beleeved not at al 
in Christ : and the same now severeth and maketh knowen al 
Christian men from Turkes and others that hold not of Christ at al. 
But when Heretikes began to rise from among the Christians, who 
professed Christ's name, and sundry Articles of faith, as true beleevers 
doe, the name Christian was too common to sever the Heretikes 
from true faithful men : and thereupon the Apostles by the Holy 
Ghost imposed this name, Catholike, upon the Beleevers which in 
al points were obedient to the Churches doctrine. When Heresies 
were risen, saith S. Pacianus, and endeavoured by divers names to 
teare the dove of God and Queene, and to rent her in peeces, the 
Apostolical people required their surname, whereby the incorrupt 
people might be distinguished, &c. And so those that before were 
called Christians, are now surnamed also Catholikes. Christian is my 
name, saith he, Catholike my surname. And this word Catholike, 
is the proper note whereby the holy Apostles in their Creed taught 
us to discerne the true Church from the false heretical congregation 
of what sort soever. And not only the meaning of the word, which 
signifieth universalitie of times, places, and persons, but the very 
name and word itself, by God's providence, alwaies and only appro- 
priated to the tme beleevers, and (though sometimes at the beginning 
of Sectes chalenged) yet never obtained by Heretikes, giveth so 
plaine a marke and evidence, that S. Augustine said : In the lappe 
of the Church the very name of Catholike keepeth me. And againe, 
We receive the Holy Ghost if we love the Church, if we be joyned 
together by charitie, if we rejoice in the Catholike name and faith. 
And ao-aine, We must hold the communion of that Church which is 
named Catholike, not only of her owne, but also of her enemies. 
For, wil they nil they, the Heretikes also and Schismatikes them- 
selves, when they speake not with their owne fellowes but with 
strangers, cal the Catholike Church nothing els but the Catholike 
Church ; for they could not be understood unles they discerne it by 
this name, wherewith she is called of al the world. The Heretikes 
when they see themselves prevented of this name Catholike, then 
they plainely reject it and deride the name, as the Donatistes did, 
calling it an humane forgerie or fiction : which S. Augustin calleth 

u 2 



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wordes of blasphemie, and some Heretikes of this time cal them 
scorn efully cartholikes, and cacolikes. Another calleth it the most 
vaine terme Gatholike. Another calleth the Catholike religion a 
Catholike Apostasie or defection : Yea and some have taken the 
word out of the Creed, putting Christian for it : But against these 
good fellowes let us follow that which S. Augustine giveth as a rule 
to direct a man the right and sure away from the diversitie and 
doubtfulnes of al errour, saying : If after these troubles of mind then 
thou seeme to thyself sufficiently tossed and vexed, and wilt have 
an end of these molestations, follow the way of Catholike discipline, 
which from Christ himselfe by the Apostles hath proceeded even 
unto us, and shall proceed from hence to the posteritie. 

Acts xiii. Argument. Douay, 1633, 1816. — The Preachers of 
the Church of Antioche preparing themselves, the Holy Ghost out 
of them al chooseth Saul and Barnabas. They being first conse- 
crated Bishops, goe their appointed circuit over al the land of 
Cypress, the Proconsul -whereof is also converted, seeing the mira- 
culous excecation of a Jew by Paul : Thence, into Pamphilia : and 
Psidia, where in Antioche Paul preached to the Jewes, shewing that 
Jesus is Christ, and that in him is salvation, and not in their Law 
of Moyses : warning them to beware of the reprobation foretold by 
the Prophets. But the next Sabboth, they blaspheming, he in plaine 
termes forsaketh them, and turneth to the Gentils. Whereat the 
Gentils be as glad on the contrarie side. Finally the Jewes raising 
persecution, they forsake them, pronouncing them to be obstinate 
contemners. 

Acts xiii. 3. Douay, 1 633. — Then they fasting and praying, and 
imposing hands upon them, dismissed them. 

1633, 1816. — Because al blessings and consecrations were done in 
the Apostles times by the external ceremonie of imposition of hands, 
divers Sacraments were named of the same, specially Confirma- 
tion, as is noted before, and holy Ordering or consecrating Bishops, 
Priests and Deacons, and Subdeacons, as we see here and elsewhere. 
In which though there were many holy wordes and ceremonies and a 
very solemne action : yet whatsoever is done in those Sacraments, is 
altogether called Imposition of hands : as whatsoever was done in 
the whole divine mysterie of the B. Sacrament, is named fraction of 
bread. For the Apostles (as S. Denys writeth) purposely kept close 
in their open speaches and writings which might come to the hands 
or ears of Infidels, the sacred wordes and actions of the Sacraments. 



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And S. Ambrose saith, The imposition of the hands is mystical 
wordes, wherewith the elected is conformed and made apt to his 
function, receiving authoritie (his conscience bearing witness) that 
he may be bold in our Lordes steed to offer Sacrifice to God. And 
S. Hierom, The imposition of hands is the Ordering of Clerkes, 
wh ich is done by praier of the voice, and imposition of the hand. 
And this is in some inferiour orders also : but Paul and Barnabas 
were ordered to a higher function then inferiour Priests, even to be 
Bishops throughout al Nations. Whosoever be sent by the Church, 
are sent of the Holy Ghost, though in such an extraordinarie sort it 
be not done. Whereby we see how farre the officers of our soules in 
the Church doe passe the temporal Magistrates, who though they be 
of God's ordinance, yet not of the Holy Ghost's special calling. 

Acts xiv. 22. Douay, 1633. — And when they had ordained to 
them Priests in every Church, and had prayed with fastings, they 
commended them to our Lord in whom they beleeved. 

1 633, 1816. — We see by this, first that S. Paul and Barnabas were 
Bishops, having here authority to give holy Orders ; secondly, that 
there was even then a difference betwixt Bishops and Priests, though 
the name in the primitive Church was often used indifferently ; 
lastly, that alwaies fasting and praying were preparatives to the 
giving of holy Orders. 

Acts xv. 2. Douay, 1633. — No litle sedition therfore being 
risen to Paul and Barnabas against them, they appointed that Paul 
and Barnabas should goe up, and certaine others of the rest, to the 
Apostles and Priests unto Hierusalem, upon this question. 

1633, 1816. — We learne by this example, what is to be done when 
any controversie ariseth in religion between the teachers or other 
Christian people. We see it is not enough to contend by allegations 
of Scriptures or other proofes seeming to make for either part ; for so 
of contentious part — taking there should be no end, but the more 
writing, wrestling, striving there were, every one for his own fansie, 
cloking it with the title of God's word and Scripture, the more 
Schismes, Sectes, and divisions would fal : as we see specially in the 
restles Heresies of our time. Whose fautors admitting no judges, 
stand to no trial of mortal men, to no tribunal of Pope, Councels, 
Bishops, Synodes, but each man to his owne phantastical spirit, his 
owne sense of Scriptures, and his owne wilful obdurate rebellion 
against God's Church and his Superiours in the same. But here we 
see S. Paul and S. Barnabas, men that were Apostles, and ful of the 



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Spirit of God, and the other parties, though never so much partial to 
the ceremonies of their Law, by their former long use and education 
therein, yet not to stand stifly to their owne opinion on either side, 
but to condescend to referre the whole controversie and the determi- 
nation thereof to the Apostles, Priests, or Ancients of Hierusalem, 
that is to say, to commit the matter to be tried by the Heads and 
Bishops, and their determination in Councel. This is God's holy and 
wise providence among other judgements in his Church, to keepe 
the Christian people in truth and unitie, and to condemne Sectes 
and false teachers and troublers of the Church. By which judge- 
ments and order, whosoever wil not or dare not be tried in al their 
doctrine and doings, they shew themselves to mistrust their owne 
cause, and to flye from the light and ordinance of God. Without 
which order of appeasing al differences in faith and constructions of 
the Scriptures, the Church had been more defectual and insufficient, 
than any Commonwealth or Societie of men in the world : none of 
which ever wanteth good meanes to decide al discords, and dissension 
arising among the subjects and citizens of the same. 

Actes xv. 6. Douay, 1635. — And the Apostles and Ancients 
assembled to consider of this word. 

1633, 1816. — The Heresies of our Protestants which would have 
al men to give voice, or to be present in Councels, and of others that 
would have none but the holy or elect to be admitted, are refuted 
by this example, where we see none but Apostles and Priests or 
Ancients assembled to dispute of the matter, though many devout 
people were in the citie the same time. Neither did ever anie other 
in the Ancient Councels of the Church assemble to debate and 
define the matter, but such, though many other for other causes be 
ever present. Secular men or women, be their guifts nevar so great, 
cannot be judges in causes of faith and religion. If any thing, 
saith God, be hard and doubtful, thou shalt come to the Priests of 
the levitical stocke, and thou shalt follow their sentence. Againe, 
The lippes of the Priest shal keepe knowledge, and the. Law thou 
shalt require of his mouth. Againe, A ske the Law of the Priest. 
Much more must we referre al to our Bishops and Pastours, whom 
God hath placed in the regiment of the Church with much larger 
priviledge then ever he did the old Priests over the Synagogue, to 
whom it is said, He that despiseth you despiseth me. And it is to 
be noted that the Bishops so gathered in Counsel, represent the 
whole Church, have the authoritie of the whole Church, and the 



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spirit of God to protect them from errour, as the whole Church. SS. 
Paul and Barnabas come hither for the definition of the whole 
Church. The sentence of a plenarie or general Gouncel (saith S. 
Augustin) is the consent of the whole Church. And so it must 
needes be in the Church, because the Magistrates, Senate, Councel 
or deputies of al common wealthes, represent the whole body, and to 
have it otherwise, (as the Churches Rebels wish) were to bring al to 
hel and horrour, and themselves to be perpetually, by the seditious 
and popular persons, upholden against Law, reason and religion, in 
their wickednes. 

A councel was called to discusse the matter, which Councel was the 
more easily gathered, because the Christian Bishops and countries 
were not yet so many, but that the principal Governours of the 
Church being not farre dispersed, and as many learned men as were 
necessarie, might be in Hierusalem or easily called thither. And it 
was not a Provincial Councel or Synode only, but a general Councel, 
consisting of the cheefe Apostles and Bishops that then were, though 
the number was nothing so great as afterward used to assemble, 
when the Church was spred into al Nations. 

Actes xix. 21. Douay, 1633. — And when these things were 
ended, Paul purposed in the Spirit when he had passed through 
Macedonia and Achaia, to go to Hierusalem, saying : After I have 
been there I must see Rome also. 

1633, 1816. — Of taking away the Ghospel from Hiersalem the head 
citie of the Jewes, and giving it to Rome, the head citie of the Gen tils. 

Acts xxvii. 23. Douay, 1633. — For an Angel of the God whose 
I am, and whom I serve, stood by me this night. 

1633, 1816. — S. Paul had many visions, specially to assure him 
that he should go to Rome and stand before Caesar, our Lord him- 
self before appearing to hinx, and here an Angel for that purpose. 
Whereby we plainly see the special providence of God toward that 
See, where his two principal Apostles were designed to preach, plant 
the faith, live, die, be buried and honoured til the worldes end. 

The argument to the Epistle to the Romanes. 

1633, 1816. — So then, the Epistle to the Romanes was not the 
first that he wrote ; But yet it is and alwaies was set first, because 
of the primacie of that Church. For which cause also he handleth 
in it such matters as perteined not to them alone, but to the uni- 
versel Church, and specially to al the Gentils, to wit, the very frame 
(as it were) of the Church of Christ. So saith S. Augustin ; giving us 



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DOCTRINES OF THE CHURCH OF ROME. 



briefly the argument in english thus, As being a legate for our 
Lord himself, that is, for the corner stone, he knitteth together in 
Christ by the band of Grace, both peoples, as wel of the J ewes as 
of the Gentils. Shewing that neither of them had in their Gen- 
tilitie or Judaism e any workes to brag of, or to chalenge to them- 
selves justification or salvation thereby, but rather sinnes they had 
to be sorie for, and to humble themselves to the faith of Christ, that 
so they might have remission of them, and strength to doe meri- 
torious workes afterward. In which sort because the Gentils did 
humble themselves, therefore had they found mercy though they 
never wist of the Law of Moyses : but the Jewes, because they 
stood upon their owne workes, which they did by their owne strength, 
with the knowledge of the Law (being therefore also called the 
workes of the Law) and so would not humble themselves to beleeve 
in Christ crucified, they missed of mercy, and became reprobate, ex- 
cepting a few Reliquiae that God of his goodnes had reserved to 
himself. Howbeit in the end, when the fulnes of the Gentils is 
come into the Church, then shal the fulnes of the Jewes also open 
their eyes, acknowledge their errours, and submit themselves to Christ 
and his Church, in like manner. In the meane time those that 
have found the grace to be Christians, he exhorteth to perseverance 
(as it was specially needful in those times of persecutions) and to 
lead their whole life now after Baptisme in good workes : and to be 
careful of unitie, bearing therefore one with another, both Jew and 
Gen til, al that they may, and giving no offense to them that are 
weake. Thus he disputeth and thus he exhorteth through the 
whole epistle : though if we wil divide it by that which is principal 
in each part, we may say, that unto the 12th chap, in his dispu- 
tation ; and from thence to the end, is exhortation. 

Now in these points of faith, and in al others (as also in example 
of life) the commendation that he giveth to the Church of Rome, is 
much to be noted. Your faith is renowned in the whole world ; and 
your obedience is published into every place. I rejoice therfore in 
you. And againe : You have obeied from the hart unto that forme 
of doctrine, which had been delivered to you. And thereupon 
againe, I desire you, Brethren, to marke them that make dissentions 
and scandals contrarie to the doctrine which you have learned, and 
avoid them. For such doe not serve Christ our Lord, but their 
owne belly : and by sweet speaches and benedictions seduce the 
harts of innocents. Therfore to shun Luther and Calvin, and al 



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their crewes, we have just reason and good warrant. They make 
dissentions and scandals against the Doctrine of the Romane Church. 
Let no man therefore be seduced by their sugred wordes. 

Romans i. 8. Douay, 1633. — First I give thanks to my God 
through Jesus Christ for al you, because your faith is renowned in 
the whole world. 

1 633, 1816. — The holy Doctours upon these words of the Apostle, 
and specially by our Maister's promise made to Peter, that his faith 
should not faile, give great testimonie for the providence of God in 
the preservation of the Romane faith. S. Cyprian thus — They are so 
bold to cary letters from prophane Schismatikes to the chaire of 
Peter and the principal Church whence Priestly unitie rose ; not con- 
sidering the Romanes to be them whose faith (the Apostle being the 
commender) was praised, to whome misbeleefe cannot have accesse. 
So S. Hierom — Know you that the Romane faith, commended 
by the Apostles mouth, wil receive no such deceites, nor can be pos- 
sibly changed, though an Angel taught otherwise, being fensed by 
S. Paules authoritie. Againe Pammach and Occanum — Whatsoever 
thou be that avouchest new sectes, I pray thee have respect to the 
Romane eares, spare the faith which was praised by the Apostles 
voice. And in another place : Wil ye know, o Paula and Eusta- 
chium, how the Apostle hath noted every province with the pro- 
prieties ? the faith of the people of Rome is praised. Where is 
there so great concourse to Churches and Martyrs Sepulchres ? 
Where soundeth, Amen, like thunder from heaven, or where are the 
temples (void of Idols) so shaken as there ? Not that the Romanes 
have another faith then the rest of the Christian Churches, but that 
there is in them more devotion and simplicitie of faith. In another 
place the same holy Doctour signifieth that it is all one to say, the 
Romane faith and the Catholike. So doth S. Cyprian and S. 
Ambrose. Whereupon this word Romane is added to Catholike, 
in many countries where Sectes doe abound, for the better distinction 
of true beleevers from Heretikes : which in al ages did hate and 
abhorre the Romane faith and Church, as al malefactours doe their 
judges and correctours. 

1 Corinthians xiv. 23. Douay, 1633. — If therefore the whole 
Church come together in one, and al speake with tongues, and there 
enter in vulgar persons or infidels, wil they not say that you be mad. 

1633, 1816. — In the primitive Church, when Infidels dwelt neer 
or among Christians, and oftentimes came unto their publicke preach- 



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DOCTRINES OF THE CHURCH OF ROME. 



ing and exercises of exhortation and expositions of Scriptures and 
the like : it was both unprofitable and ridiculous to heare a number 
talking, teaching, singing Psalmes, and the like, one in this lan- 
guage, and another in that, al at once like a black-saunts, and one 
often not understood of another ; sometimes not to themselves, and 
to strangers or to the simple standers-by not at al. Where other- 
wise if they had spoken either in knowen tongues, or had done it in 
order, having an expositour or interpreter withal, the Infidels might 
have been convinced. 

1 Corinthians xiv. 26. Douay, 1633. — What is it then Brethren ? 
when you come together, every one of you hath a psalme, hath a 
doctrine, hath a revelation, hath a tongue, hath an interpretation : 
let al things be done to edification. 

1633, 1816. — We see here that those spiritual exercises consisted 
specially, first in singing or giving forth new Psalmes or praiers and 
lauds : secondly, in Doctrine, teaching, or reading lectures : thirdly, 
in Revelation of secret things either present or to come : fourthly, 
in speaking tongues of strange Nations : lastly, in translating or 
interpreting that which was said, into some common knowen 
language, as into Greek, Latin, &c. Al which guifts they had 
among them by miracle from the Holy Ghost. 

] Corinthians xiv. 27. Douay, 1633. — Whether a man speake 
with tongue, by two, or at the most by three, and in course, and let 
one interpret. 

1633, 1816. — Al these things they did without order, of pride 
and contention, they preached, they prophecied, they praied, they 
blessed, without any seemly respect one of another, or observing of 
turnes or entercourse of uttering their guifts. Yea women without 
cover or veile, and without regard of their sexe, or the Angels, or 
Priests, or their owne husbands, malapertly spake tongues, taught or 
prophecied with the rest. This was then the disorder among the 
Corinthians, which the Apostle in this whole chapter reprehendeth and 
sought to redresse, by forbidding women utterly that public exercise, 
and teaching men, in what order and course, as wel for speaking in 
tongues, as interpreting and prophecying, it should be kept. 

Galatians i. 8. Douay, 1633. — But although we, or an Angel 
from Heaven, evangelize to you beside that which we have evan- 
gelized to you, be he anathema. 

1633, 1816. — Manie worthie observations are made in the Fathers 
writings, of the earnest admonition of the Apostle, and much may 



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we gather of the text itself, First, that the credit of any man or 
Angel, for what learning, eloquence, shew of grace or vertue soever, 
though he wrought miracles, should not move a Christian man from 
that truth which he hath once received in the Catholike Church : of 
which point Vicentius Lirinensis excellently treateth. Whereby we 
may see that it is great pitie and shame, that so many follow Luther 
and Calvin and such other leud fellowes, into a new Ghospel, which 
are so farre from Apostles and Angels, that they are not any whit 
comparable with the old Heretikes in guifts of learning or eloquence, 
much lesse in good life. 

Argument of the epistle of Paul to the Ephesians. 

1633, 1816. — In the three first chapters, he commendeth unto 
them the grace of God, in calling of the Gentils no lesse than the 
Jewes, and making one blessed Church of both. Wherein his in- 
tention is to move them to persever (for otherwise they should be 
passing ungrateful) and specially not to be moved with his trouble, 
who was their Apostle, knowing (belike) that it would be a great 
tentation unto them, if they should heare soon after, that he were 
executed : therfore also arming them in the end of the Epistle, as 
it were in complete harnesse. 

In the other three chapters he exhorteth them to good life, in al 
points, and al states, as it becometh Christians : and afore al other 
things, that they be most studious to continue in the unitie of the 
Church, and obedience of the Pastours thereof, whom Christ has 
given to continue and to be our stay against al Heretikes, from his 
Ascension, even to the full building up of his Church in the end of 
the world. 

2 Timothy ii. 10. Douay, 1633. — Therfore I sustaine al things 
for the elect, that they also may obtaine the salvation, which is in 
Christ Jesus, with heavenly glorie. 

1633. — Marke here that the elect (though sure of salvation) yet 
are saved by meanes of their Preachers and Teachers, as also by 
their owne endeavoures. 

1 Peter v. 13. Douay, 1633. — The Church saluteth you, that is 
in Babylon, co-elect ; and Marke my sonne. 

1633, 1816. — The Protestants shew themselves here (as in al 
places where any controversie is, or that maketh against them) to be 
most unhonest and partial handlers of God's word. The ancient 
Fathers, namely S. Hierom, Eusebius and many more agree, that 
Rome is meant by the word Babylon, here also, as xvi. and xvii. of 



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DOCTRINES OF THE CHURCH OF ROME. 



the Apocalypse : saying plainely, that S. Peter wrote this epistle at 
Rome, which is called Babylon for the resemblance it had to Babylon 
that great citie in Chaldea, (where the Jewes were captives,) for 
magnificence, Monarchic, resort and confusion of al peoples and 
tongues, and for that it was before Christ and long after the seat of 
al Ethnicke superstition and idolatrie, and the slaughter-house of 
the Apostles and other Christian men, the Heathen Emperours then 
keeping their cheefe residence there. 

This being most plaine, and consonant to that which followeth of 
S. Marke, whom al the Eclesiastical histories agree to have been 
Peter's scholer at Rome, and that he there wrote his Ghospel : yet 
our adversaries fearing hereby the sequele of Peter's or the Pope's 
supremacie at Rome, denie that he ever was there, or that this 
Epistle was written there, or that Babylon doth here signifie Rome : 
But they say that Peter wrote his Epistle at Babylon in Chaldea, 
though they never read either in Scriptures or other holy or profane 
historie, that this Apostle was ever in that towne : But see their 
shameless partiality. Here Babylon (they say) is not taken for 
Rome, because it would follow that Peter was at Rome, &c, but in 
the Apocalypse where al evil is spoken of Babylon, there they wil 
have it signifie nothing els but Rome, and the Romane Church also, 
not (as the Fathers interpret it) the temporal state of the Heathen 
Empire there. So doe they follow in every word no other thing but 
the advantage of their owne heresie. 

. 2 Timothy ii. 20. Douay, 1633. — But in a great house there 
are not only vessels of gold and of silver, but also of wood and of 
earth : and certaine indeed unto honour, but certaine unto con- 
tumelie. 

1633, 1816. — He meaneth not that Hymenaeus and Philetus (of 
whom he spake immediately before) or other heretikes, be properly 
within the Church, as Catholike men are, though grievous sinners : 
but that evil men who for the punishment of their sinnes become 
heretikes, were before they fell from their faith as vessels of contu- 
melie, within the Church. Yea and often also after they be severed 
in hart, and in the sight of God, so long as they stand in external 
profession and use of the same Sacraments, and in the outward 
fellowship of Catholikes, not yet either separated of themselves, nor 
cast out by the Governours of the Church, so long (we say) they be 
after a sort in the Church : though properly and indeed they be out 
of the compasse of God's house. Many of those that are openly 



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severed in Sacraments, service and communion, there is no question 
but they are out of the Church. 

Apocalypse xvii. 5. Douay, 1633. — And in her forehead a name 
written " Mysterie" Babylon the great, mother of the fornications 
and the abominations of the earth. 

1633, 1816.— In the end of S. Peter s first Epistle, where the 
Apostle dateth it at Babylon, which the ancient writers (as we there 
noted) affirme to be meant of Rome : The Protestants wil not in 
anywise have it so, because they would not be driven to confesse 
that Peter ever was at Rome. But here, for that they thinke it 
maketh for their opinion, that the Pope is Antichrist, and Rome 
the seat and citie of Antichrist, they wil needs have Rome to be this 
Babylon, this great whore, and this purple harlat. For such fellowes, 
in the exposition of holy Scripture, be led only by their prejudicate 
opinions, and heresies, to which they draw al things without al in- 
differencie and sinceritie. 

But S. Augustin, Aretas, and other Writers, most commonly ex- 
pound it, neither of Babylon itselfe a citie of Chaldea or iEgypt, 
nor of Rome, or any one citie, which may be so called spiritually, as 
Hierusalem before, chap, ii., is named spiritual Sodom and iEgypt, 
but of the general societie of the impious, and of those that preferre 
the terrene Kingdom and commoditie of the world, before God and 
eternal felicitie. 

The Authour of the Commentaries upon the Apocalypse set forth 
in S. Ambrose name, writeth thus : This great whore sometime sig- 
nifieth Rome, specially which at that time when the Apostle wrote 
this, did persecute the Church of God ; But otherwise it signifieth 
the whole citie of the Divel, that is the universal corps of the repro- 
bate. Tertulian also taketh it for Rome, thus Babylon (saith he) 
in S. J ohn is a figure of the citie of Rome, being so great, so 
proud of the Umpire, and the destroier of the Saints. Which is 
plainely spoken of that citie, when it was heathen, the head of the 
terrene dominion of the world, the persecutour of the Apostles and 
their Successours, the seat of Nero, Domitian and the like, Christ's 
special enemies, the sinke of Idolatrie, sinne, and false worship of 
the Pegan Gods. Then was it Babyllon when . S. J ohn wrot this, 
and then was Nero and the rest figures of Antichrist, and that citie 
the resemblance of the principal place (wheresoever it be) that Anti- 
christ shal reigne in, about the later end of the world. 

Now to apply that to the Romane Church and Apostolike See, 



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DOCTRINES OF THE CHURCH OF ROME. 



either now or then, which was spoken only of the terrene state of 
that citie, as it was the seate of the Emperour, and not of Peter, 
when it did slea above 30 Popes, Christ's Vicars, one after another, 
and endeavour to destroy the whole Church : that is most blasphe- 
mous and foolish. 

The Church in Rome was one thing, and Babylon in Rome another 
thing. Peter sate in Rome, and Nero sate in Rome. But Peter, as 
in the Church of Rome : Nero as in the Babylon of Rome. Which 
distinction the Heretikes might have learned by S. Peter himself, 
Ep. i. 5, writing thus. The Church saluteth you that is in Babylon, 
co-elect. So that the Church and the very chosen Church was in 
Rome, when Rome was Babylon. Whereby it is plaine, that whether 
Babylon or the great whore doe here signifie Rome or no, yet it can 
not signifie the Church of Rome : which is now and ever was, differ- 
ing from the terrene Empire of the same. And if, as in the beginning 
of the Church, Nero and the rest of the persecuting Emperours (which 
were figures of Antichrist) did principally sit in Rome, so also the 
great Antichrist shal have his seat there, as it may wel be (though 
others think that Hierusalem rather shal be his principal citie :) yet 
even then shal neither the Church of Rome, nor the Pope of Rome 
be Antichrist, but shal be persecuted by Antichrist, and driven out 
of Rome, if it be possible. For, to Christ's Vicar and the Romane 
Church he will bear as much good wil as the Protestants now doe, 
and he shal have more power to persecute him and the Church, then 
they have. 

S. Hierom to Marcella, to draw her out of the citie of Rome to 
the holy land, warning her of the manifold allurements to sinne and 
il life, that be in so great and populous a citie, alludeth at length to 
these words of the Apocalypse, and maketh it to be Babylon, and 
the purple whore. But straightway, lest some naughtie person 
might thinke he meant that of the Church of Rome which he spake 
of the Societie of the wicked only, he addeth : There is there in- 
deed the holy Church, there are the triumphant monuments of the 
Apostles and Martyrs, there is the true confession of Christ, there is 
the faith praised of the Apostle, and Gentilitie trodden under foot, 
the name of Christian daily advancing itself on high. Whereby you 
see that whatsoever may be spoken or interpreted of Rome, out of 
this word Babylon, it is not meant of the Church of Rome, but of 
the terrene state, insomuch that the said holy Doctour signifieth 
that the holines of the Church there, hath wiped away the blasphemie 



ROMISH ESTABLISHMENT. 



303 



written in the forehead of her former iniquities. But of the differ- 
ence of the old state and dominion of the heathen there, for which 
it is resembled to Antichrist, and the Priestly state which now it 
hath, read a notable place in S. Leo. 

Apocalypse xvii. 6. Douay, 1633. — And I saw the woman 
drunken of the bloud of the Saints, and of the bloud of the Martyrs 
of Jesus. And I marvelled when I had seen her, with great admi- 
ration. 

1633, 1816. — It is plaine that this woman signifieth the whole 
corps of al the persecutors that have and shal shead so much bloud 
of the just : of the Prophets, Apostles, and other Martyrs from the 
beginning of the world to the end. The Protestants foolishly ex- 
pound it of Rome, for that they put Heretikes to death, and allow 
of their punishment in other countries : but their bloud is not called 
the bloud of Saints, no more than the bloud of theeves, mankillers, 
and other malefactours : for the sheading of which by order of jus- 
tice, no common wealth shal answer. 

Apocalypse xvii. 9. Douay, 1633. — And here is understanding 
that hath wisedom. The seven heads are seven hills, upon which 
the woman sitteth, and they are seven Kings. 

1633, 1816. — The Angel himself here expoundeth the seven hilles 
to be al one with the seven heads and the seven Kings : and yet the 
Heretikes blinded exceedingly with malice against the Church of 
Rome, are so mad to take them for the seven hilles litterally, 
upon which in old time Rome did stand ; that so they might make 
the unlearned beleeve that Rome is the seat of Antichrist. But if 
they had any consideration, they might marke that the Prophets 
visions here are most of them by sevens, whether he talke of heads, 
homes, candlestikes, Churches, Kings, hilles, or other things : and 
that he alluded not to the hilles, because they were just seven, but 
that seven is a mystical number, as sometimes ten is, signifying 
universally al of that sort whereof he speaketh, as that the seven 
heads, hilles, or Kingdoms (which are here al one) should be al the 
Kingdoms of the world that persecute the Christians : being heads 
or mountains for their height in dignitie above others. And some 
take it, that there were seven special Empires, Kingdoms, or States 
that were or shal be the greatest persecutours of God's people, as of 
iEgypt, Chanaan, Babylon, the Persians, and Greeks, which be 
five : sixtly of the Romane Empire, which once persecuted most of al 
other, and which (as the Apostle here saith) yet is, or standeth. 



■i 



304 DOCTRINES OF THE CHURCH OF ROME. 

But the seventh, then when S. John wrote this, was not come, 
neither is yet come in our daies : which is Antichrist's state, which 
shal not come so long as the Empire of Rome standeth, as S. Paul 
did prophecie, 2 Thess. ii. 

Apocalypse xvii. 18. Douay, 1633. — And the woman which 
thou sawest is the great citie, which hath Kingdom over the Kings 
of the earth. 

1633, 1816. — If it be meant of any one citie, and not of the uni- 
versal societie of the reprobate which is the citie of the Divel, as the 
Church and the universal fellowship of the faithful is called the citie 
of God, it is most like to be old Rome, as some of the Greeks ex- 
pound it, from the time of the first Emperours, til Constan tine's 
daies, who made an end of the persecution. For by the authoritie 
of the old Romane Empire, Christ was put to death first, and after- 
wards the two cheefe Apostles, and the Popes their Successours, and 
infinit Catholike men throughout the world by lesser Kings which 
then were subject to Rome. Al which Anti christian persecutions 
ceased when Constantine reigned, and yealded up the citie to the 
Pope, who holdeth not the Kingdom or Empire over the world, as 
the Heathen did, but the fatherhood and spiritual rule of the 
Church. Howbeit the more probable sense is the other ; of the citie 
of the Divel, as the author of the homilies upon the Apocalypse in 
S. Augustin, declareth. 



CHAPTER XVIII. 



AUTHORITY OF KINGS AND GOVERNMENTS. 

1 Kings viii. 11. Douay, 1635. — And sayd, This shal be the 
right of the King, that shal reigne over you : Your Sonnes he wil 
take and put in his chariots, and wil make them unto him the horse- 
men, and running footmen before his chariots. 

1635. — Samuel here by God's appointment, to disswade the 
people from their desire of a King, at least to admonish them 
beforehand, what they are like to find by experience, reciteth such 
things, as Kings abusing their power doe oftentimes practise, by 
reason of their high dignitie, and litle feare of controlement, but 
unjustly and unlawfully ; according to the doctrine of ancient 
Fathers. Amongst others S. Cyprian, calleth the exaction of Kings 
here recited, grievous injuries. S. Hierom — rigorious or cruel 
governments and servitude. S. Gregorie proveth the same by two 
contrarie examples. Seeing, sayth he, that which was here foretold 
was punished in Achab and Jesabel, it sheweth, that it was not 
right by divine judgement, which they exacted. And when the 
elect King David was to build an altar to our Lord, he would not 
take part of Oman's field, except he payed a just price for it. 
Moreover the law prescribing the dutie of Kings commandeth them 
not to multiplie horses, not to heape riches, not to take high 
courage, that their harts be not lifted up into pride over their 
brethren. Nevertheles Kings have great prerogatives (more than 
Dukes and Juges) besides, and above, but never contrarie to the 
law ; that albeit they cannot take their subjects lands or goods, 
neither for themselves, nor to give to their servants at their plea- 
sure ; yet in divers cases subjects are bound to contribute of their 
private goods, to supplie the necessitie of the King, or of the com- 
monwealth, as by nature everie part must suffer damage or danger 
in defence of the principal member, or whole bodie. And if any 
refuse so to doe, they may justly be compelled. 

Furthermore in case Kings or other Princes commit excesses, and 
oppresse their subjects, yet are they not by and by to be deposed by 
the people, nor commonwealth, but must be tolerated with patience, 



306 



DOCTRINES OF THE CHURCH OF ROME. 



peace, and nieeknes, til God by his sovereigne authoritie, left in his 
Church, dispose of them : which his divine wisdome and goodnes 
often differeth to doe, as here he expressly forewarneth, saying : 
You shal crie in that day from the face of your King, and our 
Lord wil not heare you. And the reason is, because he wil punish 
the sinnes of the people by suffering evil Princes to reign. 

Of which important difficultie, falling sometimes between Princes 
and their subjects, whoso desireth, may search the judgement of 
ancient Fathers, and see S. Thomas and other Schole Doctours. 
Here only for better understanding of this present text, these brief 
points may be observed. First, the people of their owne wil desired 
to have a King. Secondly, they requested the same at the hands 
of Samuel their present Superiour. Thirdly, this demand displeased 
both Samuel and God himself. Fourthly, yet God condescended to 
grant their suite, but with an admonition, and forewarning of the 
inconveniences, which they should findc and feele. Fiftly, God 
himself designed the person that should be King, revealed him by 
vision, and commanded Samuel to anoint him. Sixtly, God never- 
theles by guiding the lot, more manifestly declared and confirmed 
his election. Seventhly, God deposed the same King for transgress- 
ing his law and disobeying his commandment, appointing another 
by the ministerie of Samuel. Eightly, notwithstanding his depo- 
sition, he remained in his dignitie til his death which happened by 
other meanes. By al which it appeareth, that God constituted Saul 
the first King of the Jewes, the people suing to have a King ; but 
deposed him for evil behaviour, the people desiring no such thing, 
and Samuel the Prophet much lamenting the same. Yet was he 
not actually bereaved of the Crowne and Kingdome during his life. 

1 Kings xxiv. 7. Douay, 1635. — And he sayd to his men : Our 
Lord be merciful unto me, that I doe not this thing to my Master 
the annointed of our Lord, that I should lay my hand upon him, 
because he is the annointed of our Lord. 

1635. — Saul being annointed King by God's appointment, could 
not lawfully be slaine by his subjects without like ordinance from 
God. For though David was also already annointed, yet that was 
not to reigne presently, but when Saul should die, or otherwise be 
taken away. 

1 Kings xxvi. 9. Douay, 1635. — And David said to Abisaie : 
Kil him not : For who shal extend his hand upon the annointed of 
our Lord, and shal be innocent. 



AUTHORITY OF KINGS AND GOVERNMENTS. 



307 



1635. — David is resolute, and often repeateth, that it is not 
lawful for private subjects to kil their Prince, no although himselfe 
was annointed to succeede. 

2 Kings xxiv. 24. Douay, 1635. — To whom the King answer- 
ing, said : Not so as thou wilt, but I wil bye it of thee at a price, 
and I wil not offer to our Lord my God holocausts given gratis. 
David, therefore, bought the floore, and the oxen, for fiftie sides of 
silver. 

1635. — If subjects had not proprietie in their goods, but that 
the right and dominion of al perteyned to the Prince, then could 
nothing at al in anie case be given gratis by the subject, but only 
yealded as due to his sovereigne. 

3 Kings xxi. 2. Douay, 1635. — Achab, therfore, spake to 
Naboth, saying : Give me thy vineyard, that I may make me a 
garden of herbes, because it is nigh, and joyning to my house, and I 
wil give thee for it a better vineyard : or if thou thinke it more com- 
modious for thee, the price of silver, so much as it is worth. 

1635. — If no subject were Lord of anie Land, but only at the 
King's pleasure, and Kings were proper Lords of al the Lands in 
their Kingdomes, then Achab might have taken Naboth's vineyard, 
especially giving him a better, or money for it. Neither was it 
vaine scruple in Naboth, to conserve his ancestor's inheritance. For 
both his denial is here justified, and Achab's extortion condemned. 
S. Ambrose counteth Naboth a martyr. 

1 Paralipomenon xvi. 4. Douay, 1635. — And he appoynted 
before the Arke of our Lord of the Levites, that should minister, 
and should remember his workes, and glorifie and prayse our Lord 
the God of Israel. 

1635. — That he also disposed certaine offices to Levites was by 
special priviledge, which was no prejudice to the High Priest's 
authoritie, for superiour power is proved by God's institution, rather 
then by factes, either of good men, which doe manie things by way 
of dispensation, or of evil usurping without warrant, that to them 
perteyneth not. For it is cleere that God instituted supreme 
spiritual power in the high Priests. And al Kings and temporal 
Princes are to receive the law at the Priest's hand. Eleazar the 
high Priest was appointed to consult our Lord for Josue. Finally, 
by God's ordinance, the law of truth was in the mouth of Priests. 

2 Paralipomenon ix. 8. Douay, 1635. — Be the Lord thy God 
blessed, who would ordayne thee over his throne. King of the Lord 

x 2 



308 



DOCTRINES OF THE CHURCH OF ROME. 



thy God : Because God loveth Israel and wil preserve it for ever : 
therfore hath he sette thee King over it, to doe judgements and 
justice. 

1635. — They are called Kings of God, which reigne by his grace 
and according to his wil. Whereupon they use this stile : By the 
grace of God, King of England, Jerusalem, &c. 

2 Paralipomenon xiv. 2. Douay, 1635. — And Asa did that which 
was good and pleasing in the sight of his God, and he overthrew the 
altars of strange service, and the excelses. 

1635. — It perteyneth properly to the King to destroy the ex- 
teriour practise of Idolatrie, but to the Priests and Prophets to 
informe the interioure mind and conscience of everie one. 

2 Paralipomenon xxvi. 1 6. Douay, 1 635. — But when he was 
strengthened, his hart was elevated to his destruction, and he 
neglected our Lord his God : and entering into the temple of our 
Lord, he would burne incense upon the altar of incense. 

1635. — For usurping spiritual authority which pertayned not to 
him, the high Priest with his assistantes opposed themselves against 
the King ; and God confirmed their sentence by striking the same 
King with leprosie. And so he was not only cast out of the temple, 
but also out of his Kingdom, and common conversation with other 
men, and forced to dwel in a separate house without the citie accord- 
ing to the law. Neither could he be buried in the proper sepulchres 
of the Kings. 

Continuance of the Church, vol. i. page 835. 

1635. — Finally, whereas divers good Princes disposed things be- 
longing to Divine service in the temple, correcting faults, and punish- 
ing offenders in that behalfe, they did the same without prejudice 
to the High Priest's supremacie in spiritual causes, and their godlie 
actes make nothing for the English Paradox of Layheadship. For 
superiour authoritie and ordinarie power is not proved by factes good 
or evil, but rather by God's ordinance and institution. For as the 
facts of usurpers make no lawful prescription, so neither the factes 
of good men, doe change God's general ordinance and law. But are 
done either by waie of execution, or sometimes by dispensation. 
Often also by commission and special inspiration of God. As King 
David by dispensation did eate the holie bread, which was ordained 
for Priests onlie. He disposed of Priests and Levites offices about 
the arke of God by way of execution, according to the law. And of 
the like offices in the temple (when it should be built,) by divine 



AUTHORITY OF KTNGS AND GOVERNMENTS. 



309 



inspiration. And Salomon by commission from God deposed Abia- 
thar the High Priest from his office, and put Sadoc in his place. 
Wherefore albeit good Kings did excellently wel in calling together 
the Priests, and disposing them in their offices, for execution of 
God's service, yea in commanding what they should doe, and in 
punishing Priests, yet they did such things as God's Commissioners, 
not as ordinarie Superiours in spiritual causes, and stil the ordinarie 
subordination made by the law, stood firme and inviolable, the High 
Priest supreme Judge of al doubts in faith, causes, and quarrels in 
religion, when other subordinate inferiour Judges varied in their 
Judgements. 

Job xxxvi. 7. Douay, 1635. — He shal not take away his eyes 
from the just man, and he placeth Kings in the throne for ever, and 
there they are extolled. 

1635. — If Kings reigne wel, their praise remaineth for ever. 

Psalmes xlvi. 3. Douay, 1635. — Because our Lord is high, 
terrible, a great King over al the earth. 

1635. — To al the wicked, not only of one or few kingdoms, but 
of al the earth. 

Ezechiel xlv. 7. Douay, 1635. — To the Prince also on this side 
and on that side, according to the separation of the sanctuarie, and 
according to the possession of the citie, against the face of the sepa- 
ration of the sanctuarie, and against the face of the possession of the 
citie, from the side of the Sea even to the Sea, and from the side of 
the East even to the East. And the length according to everie part 
from the West border to the East border. 

1635. — The Prince's portion of land was round about the clergie's 
portion, that he might defend them, and the people's part round 
about the Prince's that they might defend him. 

Matthew xvii. 26. Douay, 1635. — And he said ; Of strangers. 
Jesus said to him : Then the children are free. 

1635, 1816. — Though Christ to avoid scandal, payd tribute, yet 
indeed he sheweth that both himself ought to be free from such pay- 
ments (as being the King's Sonne, as wel by his eternal birth of 
God the Father, as temporal of David) and also his Apostles, as 
being of his familie, and in them their successours the whole Clergie, 
who are called in Scripture the lot and portion of our Lord. Which 
exemption and priviledge being grounded upon the very law of 
nature itself, and therfore practised even among the Heathen, good 
Christian Princes have confirmed and ratified by their lawes, in the 



310 



DOCTRINES OF THE CHURCH OF ROME. 



honour of Christ, whose ministers they are, and as it were the King's 
Sonnes, as S. Hierom declare th plainly in these wordes. We for 
his honour pay not tribute, and as the King's Sonnes, are free from 
payments. Hierom upon this place. 

Matthew xxii. 21. Douay, 1635. — They say to him: Cesar's. 
Then he saith to them : Render therfore the things that are Caesar's, 
to Caesar ; and the things that are God's, to God. 

1635, 1816. — Temporal duties and payments exacted by worldly 
Princes must be payd, so that God be not defrauded of his more 
soveraigne dutie. And therfore Princes have to take heed how they 
exact, and others how they give to Caesar, that is, to their Prince, 
the things that are due to God, that is to his Ecclesiastical ministers. 
Whereupon S. Ahanasius reciteth these goodly wordes out of an 
epistle of the ancient and famous Confessour Hosius Cordubensis to 
Constantius the Arian Emperour : Cease I beseech thee and re- 
member that thou art mortal ; feare the day of judgement, inter- 
medle not with Ecclesiastical matters, neither doe thou command 
us in this kind, but rather learne them of us. To thee God hath 
committed the Empire, to us he hath committed the things that 
belong to the Church. And as he that with malicious eyes carpeth 
thine Empire, gainsaieth the ordinance of God ; so doe thou also 
beware, lest in drawing unto thee Ecclesiastical matters, thou be 
made guilty of a great crime. It is written : give ye the things that 
are Caesar's, to Caesar ; and the things that are God's, to God. 
Therfore neither is it lawful for us in earth to hold the Empire, 
neither has thou (Oh Emperour) power over incense and sacred 
things. And S. Ambrose to Valentian the Emperour (who by the 
il counsel of his mother Instina an Arian, required of S. Ambrose 
to have one Church in Milan deputed to the Arian Heretikes) 
saith : We pay that which is Caesar's, to Caesar : and that which is 
God's, to God. Tribute is Caesar's, it is not denied ; the Church is 
God's, it may not verily be yealded to Caesar ; because the Temple 
of God cannot be Caesar's right. Which no man can denie, but it is 
spoken with the honour of the Emperour, for what is more honour- 
able than that the Emperour be said to be the Sonne of the Church ? 
For a good Emperour is within the Church, not above the Church. 

Marke xii. 17. Douay, 1635. — And Jesus answering, said to 
them : Render therfore the things are Caesar's, to Caesar ; and that 
are God's to God. And they marveled at him. 

1635, 1816. — These men were very circumspect and wary to doe 



AUTHORITY OF KINGS AND GOVERNMENTS. 



311 



al duties to Caesar, but of their dutie to God they had no regard. 
So Heretikes, to natter temporal Princes, and by them to uphold 
their Heresies, doe not only inculcate men's dutie to the Prince, 
dissembling that which is due to God ; but also give to the Prince 
more than due, and take from God his right and dutie. But Christ 
allowing Caesar his right, warneth them also of their dutie toward 
God. And that is it which Catholikes inculcate ; Obey God, doe 
as he commandeth, Serve him first, and then the Prince. 

Luke iii. 20. Douay, 1635. — He added this also above al, and 
shut up John into prison. 

1635, 1816. — The fault of Princes and other great men, that can 
not only abide to heare their faults, but also punish by death or 
imprisonment such as reprehend them for the same (specially if 
they warne them as Prophets and Priests doe, from God,) is ex- 
ceeding great. 

Romanes xiii. 1. Douay, 1635. — Let every soul be subject to 
higher powers, for there is no power but of God. And those that 
are, of God are ordeined. 

1635, 1816. — Because the Apostles preached libertie by Christ 
from the yoke of the law and servitude of sinne, and gave al the 
faithful both example and commandement to obey God more then 
men, and withal ever charged them expressly to be obedient and 
subject to their Prelates as to them which had cure of their soules 
and were by the Holy Ghost placed over the Church of God : there 
were many in those daies newly converted that thought themselves 
free from al temporal Potestates, carnal Lords, and humane crea- 
tures or powers, wherupon the bond man tooke himselfe to be loose 
from his servitude, the subject from his Soveraigne, were he 
Emperour, King, Duke, or what other secular Magistrate soever ; 
specially the Princes of those daies being Heathens and persecutors 
of the Apostles, and of Christes religion. For which cause and for 
that the Apostles were unruly charged of their Adversaries, that 
they withdrew men from order and obedience, from civil lawes and 
officers ; S. Paul here (as S. Peter doth i. chap. 2 verse) cleareth him- 
self, and expresly chargeth every man to be subject to his temporal 
Prince and Superiour. Not every man to al that be in Office or 
Superiorite, but every one to him whom God hath put in authoritie 
over him, by that he is his Maister, Lord, King, or such like. 
Neither to them in matters of religion or regiment of their soules 
(for most part were Pagans, whom the Apostles could not wil men 



312 



DOCTRINES OF THE CHURCH OF ROME. 



to obey in matters of faith) but to them in such things only as 
concerns the publike peace and Policie, and whatsoever causes soever 
consists with God's holy wil and ordinance. For against God no 
power may be obeied. 

S. Chrysostom here noteth that power, rule and Superioritie, is 
God's ordinance, but not eftsoones al Princes ; because many may 
usurp, who reigne by his permission only, and not by his appoint- 
ment ; nor al actions that every one doeth in and by his soveraigne 
power ; as Julian's apostasie and affliction of Catholikes. Pharoo's 
tyrrannical oppression of the Israelites. Achab's persecution of the 
Prophets. Nero's executing of the Apostles. Herod's and Pilat's 
condemning of Christ ; al which things God permitted them, by the 
abuse of their power to accomplish, and not being the cause of their 
evil doings, turned and ordered the same to good effects. 

Romanes xiii. 2. Douay, 1635. — Therefore he that resisteth the 
power, resisteth the ordinance of God. And they that resist purchase 
to themselves damnation. 

1635, 1816. — Whosoever resisteth or obeieth not his lawful 
Superiour in those causes wherin he is subject unto him, with- 
standeth God's appointment, and sinneth deadly, and is worthy to 
be punished both in this world by his Superiour, and by God in the 
next life. For in temporal governement and causes, the Christians 
were bound in conscience to obey their Heathen Emperours ; though 
on the other side they were bound under paine of damnation to obey 
their Apostles and Prelates, and not to obey their Kings or Empe- 
rours in matters of religion. AVhereby it is cleere that when we be 
commanded to obey our Superiours, it is meant alwaies and only in 
such things as they may lawfully command, and in respect of such 
matters wherin they be our Superiours. 

Romanes xiii. 4. Douay, 1635. — For he is God's minister unto 
thee for good. But if thou doe evil, feare ; for he beareth not the 
sword without cause. For he is God's Minister ; a revenger unto 
wrath, to him that doeth evil. 

1635, 1816. — That the Apostle meaneth here specially of tem- 
poral powers, we may see by the sword, tribute and external com- 
pulsion, which he here attributeth to them. And the Christian 
men then had not doubt whether they should obey their Spiritual 
powers. But now the disease is cleane contrarie. For al is given 
to the secular power, and nothing to the spiritual, which expresly is 
ordained by Christ and the Holy Ghost; and al the faithful are 



AUTHORITY OF KINGS AND GOVERNMENTS. 



313 



commanded to be subject therunto, as to Christ's owne word and 
wil There were Heretikes called Begardi, that tooke away al rule 
and Superioritie. The wicklifists would obey nor Prince nor Prelate, 
if he were once in deadly sinne. The Protestants of our time (as 
we may see in al countries where the secular sword is drawen 
against their Sects) care neither for the one nor for the other, 
though they extol only the secular when it maketh for them. The 
Catholikes only most humbly obey both, even according to God's 
ordinance, the one in temporal causes, and the other in spiritual ; 
in which order both these States have blessedly flourished in al 
Christian countries ever since Christes time, and it is the very 
way to preserve both, as one day al the world shal confesse with us. 

Romanes xiii. 6. Douay, 1635. — For therfore you give tributes 
also. For they are the Ministers of God, serving unto this purpose. 

1635, 1816. — Though every man ought to be ready to serve his 
temporal Prince with his goods, by tributes or what other lawful 
taxes and subsidies soever ; yet they may exempt by priviledges 
whom they thinke good. As in al countries Christian ; Priests for 
the honour of Christ, whose Ministers they be, have by the grants 
and ancient charters of Kings been excepted and exempted. Not- 
withstanding they were never unready to serve voluntarily their 
Soveraigne, in al common causes, with whatsoever they had. 

1 Timothy ii. 2. Douay, 1635. — For Kings and al that are in 
preeminence ; that we may lead a quiet and a peaceable life in al 
pietie and chastitie. 

1635. — Even for Heathen Kings and Emperours by whom the 
Church suffereth persecution ; much more for al faithful Princes and 
Powers and people both spiritual and temporal, for whom as members 
of Christe's body, and therfore joyning in praier and oblation with 
the Ministers of the Church, the Priestes more properly and par- 
ticularly offer the holy Sacrifice. 

1 Peter ii. 13. Douay, 1633. — Be subject therefore to every 
humane creature of God ; whether it be to King, as excelling : 

1633, 1816. — So is the Greeke, but the Protestants in favour of 
temporal lawes made against the Catholike religion translate it very 
falsely, thus, To al manner ordinance of man : themselves boldly 
rejecting Ecclesiastical decrees as men's ordinances. 

1635, 1816. — So he calleth the temporal Magistrate elected by 
the people, or holding their Soveraignty by birth and carnal propa- 
gation, ordained by the worldly wealth, peace and prosperitie of the 



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DOCTRINES OF THE CHURCH OF ROME. 



subject : to put a difference betwixt that humane Superiority, and 
the spiritual Rulers and regiment, guiding and governing the people 
to an higher end, and instituted by God himself immediately. For 
Christ did expresly constitute the form of regiment used ever since 
in the Church. He made one the cheefe, placing Peter in the 
Supremacie : he called the Apostles and Disciples, giving them their 
several authorities. Afterwards God guided the lot for choice of 
S. Matthias, in Judas place, and the Holy Ghost expresly and 
namely severed and chose Paul and Barnabas unto their Apostolical 
function : and generally the Apostle saith of al spiritual Rulers, 
the Holy Ghost hath placed you to rule the Church of God. 

And although al power be of God, and Kings rule by him, yet 
that is no otherwise, but by his ordinarie concurrence, and provi- 
dence, whereby he procureth the earthly commodity or wealth of 
men, by maintaining of due superiority and subjection one towards 
another, and by giving power to the people and commonwealth to 
chuse to themselves some kind or forme of regiment, under which 
they be content to live for their preservation in peace and tran- 
quility. But spiritual superiority is farre more excellent, as in more 
excellent sort depending not of man's ordinance, election, or (as this 
Apostle speaketh) creation, but of the Holy Ghost, who is alwaies 
resident in the Church (which is Christ's body mystical, and ther- 
fore another manner of commonwealth then the earthly) concurring 
in singular sort to the creation of al necessarie Officers in the 
said Church, even to the world's end, as S. Paul write th to the 
Ephesians. 

Lest therefore the people, being then in so precise sort alwaies 
warned of the excellencie of their Spiritual Governours and of their 
obedience towards them, might neglect their dueties to Temporal 
Magistrates, specially being infidels, and many times tyrants and 
persecutours of the faith, as Nero and others were then : Therfore 
S. Peter here warneth them to be subject for their bodies and goods 
and other temporal things, even to the worldly Princes both infidels 
and Christians, whom he calleth " humane creatures/' 

Some simple Heretikes, and others also not unlearned, at the be- 
ginning, for lack of better places, would have proved by this, that 
the King was Head of the Church, and above al Spiritual Rulers : 
and to make it sound better that way, they falsely translated it, To 
the King as to the cheefe Head, in the Bible of the yeare 1562. 
But it is evident that he calleth the King, the precellent or more 



AUTHORITY OF KINGS AND GOVERNMENTS. 



315 



excellent, in respect of his Vicegerents which he calleth Dnkes or 
Governours that be at his appointment ; and not in respect of 
Popes, Bishops, or Priests, as they have the rule of men's soules : 
who could not in that charge be under such Kings or Emperours as 
the Apostle speaketh of ; no more then the Kings or Emperours 
then, could be Heads of the Church, being Heathen men and no 
members thereof, much less the cheefe members. See a notable 
place in S. Ignatus ep. and Smyrnenses, where he exhorteth them 
first to honour God, next the Bishop, and then the King. 

This is an invincible demonstration, that this text maketh not 
for any spiritual claime of earthly Kings, because it giveth no more 
to any Prince then may and ought to be done and granted to a 
Heathen Magistrate. Neither is there any thing in al the New 
Testament that proveth the Prince to be Head or cheefe Govern- 
our of the Church in spiritual or Ecclesiastical causes, more then it 
proveth any heathen Emperour of Rome to have been. For they 
were bound in temporal things to obey the Heathen being lawful 
Kings, to be subject to them, even for conscience, to keep their 
temporal lawes, to pay them tribute, to pray for them, and to doe al 
other natural duties, and more no Scriptures bind us to doe to 
Christian Kings. 

Apocalypse xviii. 9. Douay, 1633. — And the Kings of the 
earth, which have fornicated with her, and have lived in delicacies, 
shal weep and bewaile themselves upon her, when they shal see the 
smoke of her burning. 

1633, 1816. — Kings and Marchants are most encombered, 
dangered and drowned in the pleasures of this world : whose whole 
life and traficke is (if they be not exceeding vertuous) to find 
varietie of earthly pleasures. Who seeing once the extreme end of 
their joyes and of al that made their heaven here, to be turned into 
paines and damnation eternal, then shal houle and weep too late. 



CHAPTER XIX. 



POPE AND COUNCILS. 

1635. — Brief Remonstrance, vol. i. p. 33. Thus we see the face and 
briefe summe of Religion in the begining of the World, til the floud : 
and the state of the Church, which was alwaies Visible, consisting of 
men, good and bad, with a continual Succession of Rulers, as wel 
spiritual as temporal. For the first borne were both Priests and 
Princes in every familie. And amongst the same one ever chief of 
al. From which ranke Cain was excluded, or rather excluded him- 
selfe, by going forth from the face of our Lord. Whereupon holy 
Moyses recitheth this Monarchical succession of one chiefe and 
Supreme Head, from Adam by the line of Seth, Enos, Cainan, 
Malaleel, Jared, Enoch, Mathusala, Lamech, and Noe. Neverthe- 
les he setteth downe also the progenie of Cain, the first beginner of 
a worldlie, schismatical, and heretical conventicle, opposite to the 
Citie of God. He denied God's providence, protesting to Abel, 
That there was no J ustice nor Judge, nor other world than this, 
no reward for virtue, nor punishment for sinne, and so despe- 
rately he killed Abel. Of these negative principles proceeded other 
like detestable opinions, and most wicked life, savage and barbarous 
crueltie, and al kind of impietie. And in processe of time albeit 
manie remained in true faith and unitie of the Church, yet by con- 
versation with such miscreants, especially by occasion of Mariages 
between the faithful and infidels, almost the whole world was cor- 
rupted in manners. But Noe was just and perfect. In punishment 
therefore of so great and enormious sinnes, God sent the general 
floud, wherby al Cains progenie, and al other infidels were wholly 
destroyed and extinguished, and the true Church notably purged, 
only just Noe and his familie reserved. By whom the same true 
Church was continued, and the world againe replenished with 
men. 

Genesis xxvi. 12. Douay, 1635. — And Isaac sowed in that land, 
and he found that same year an hundred fold : and our Lord blessed 
him. 



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317 



1635. — For this increase of wealth the king and people at first 
envied Isaac, but afterwards perceiving that God Almightie, whom 
he served, so blessed him, the rest of the land remaining barren, 
they sought to make league with him (v. 28). Even so the Kings 
and nations of the world, first envying and persecuting Christ's 
Church, at length seeing it stil prosperous, became with al humilitie 
children of the same Church, and servants of Christ, being over- 
come not by force of armes but by patience and peacable endea- 
vours of those whom they most hated. Wherof excellently saith 
S. Leo. Although Rome renowned by many victories, dilated her 
Empyre by land and by sea, yet was it lesse that martial travel 
subdued, then that which Christian peace hath obtained. The 
Bishops of Rome having larger Jurisdiction spiritual, than ever the 
Roman Caesars had temporal Dominion. 

Numeri. iii. 32. Douay, 1635. — And the Prince of the Princes 
of the Levites, Eliazar, the sonne of Aaron the Priest, shal be over 
them that watch for the custodie of the Sanctuarie. 

1635. — One chiefe Monarch in the Church to whom al other 
superiors are subordinate. 

Deutronomie v. 5. Douay, 1635. — I was arbiter and mediatour 
betwixt our Lord and you at that time, to shew you his words, for 
you feared the fire, and went not up into the mount, and he said : 

1635. — The title of Mediator lawfully ascribed to God's lieu- 
tenants in earth. 

Deutronomie xvii. Douay, 1635. Argument. — Perfect hostes 
not maimed nor defective, must be offered to God, idolaters stoned 
to death. When inferior judges differ, the cause must be decided by 
the High Priest in consistorie, who is warranted not to erre therin, 
and al are bound to obey his sentence. The dutie also of a King 
(whom in future time God will condescend to give to them) is de- 
scribed, with special charge to receive the law of God at the Priestes 
hands. 

Deutronomie xvii. 8. Douay, 1635. — If thou perceive that the 
judgements with thee be hard and doubtful between bloud and bloud, 
cause and cause, leprosie and not leprosie : and thou see that the 
word of the judges within thy gates doe vary : arise, and goe up to 
the place, which our Lord thy God shal choose. 

1635. — For a ful and assured decision of al controversies, God 
here instituted to his people a Supreme Tribunal, that in case in- 
feriour judges varied in judgment, recourse might be had to the 



318 



DOCTRINES OF THE CnURCH OF ROME. 



Councel of Priests, where one chiefe judge, the High Priest, iru 
appointed to give sentence, and al others commanded to receive and 
obey the same. 

1816, 1843. — Here we see what authority God was pleased to 
give to the Church guides of the Old Testament, in deciding without 
appeal, all controversies relating to the law : promising that they 
should not err therein : and surely he has not done less for the 
Church guides of the New Testament. 

Deutronomie xvii. 9. Douay, 1635. — And thou shalt come to 
the Priests of the Levitical stocke, and to the judge that shal be at 
that time : and thou shalt aske of them, who shal show thee of the 
truth of the judgement. 

1635. — God so assisted this Consistorie with his spirit of truth, 
that their sentence was infalible : though otherwise they might erre, 
either in life, or in private opinion. Wherfore, our Saviour, distin- 
guishing between their publike doctrine and their works, taught the 
people, that for so much as the Scribes and Pharisees sate in Moyses 
chaire, and yet transgressed God's comman dements, every one should 
observe and doe as they said, but not doe according to their 
workes. — Matt. 23. And S. John ascribeth the true sentence given 
by Caiphas in the Council, to his office of High Priest, saying : 
(Joan xi.) He said not this of himself e, but being the High Priest 
of that yeare, he prophecied that Jesus should die for the Nation, 
and to gather into one the children of God. Where the High Priest 
by vertue and priviledge of his office, uttereth the truth, which 
himself neither meant nor understood. And this happened when 
the Law and Priesthood of the Jews was to decline and give place to 
Christ's new ordinance, and therfore no doubt God ever directed the 
sentence of the high Priest : and most specially now Christ pre- 
serveth the Apostolike See from errour in faith, and in general de- 
crees touching manners : yea, though the chiefe visible Judge were 
as wicked as Caiphas. And therfore the Protestant's evasion is 
frivolous, limiting the Priest's sentence to bind the subjects, so long 
as he is the true Minister of God, and pronounceth according to 
his word. For except God assisted him, that he should pronounce 
according to his word, and so al men rest satisfied, submitting them- 
selves to his sentence, the controversie should be endles, and this 
Consistorie nothing worth : but stil be new examinations, and new 
judgments, whether the former were according to God's word or no. 

Deutronomie xvii. 12. Douay, 1635. — But he that shal be 



POPE AND COUNCILS. 



319 



proud, refusing to obey the commandement of the Priest, which at 
that time ministereth to our Lord thy God, and the decree of the 
judge, that man shal die, and thou shalt take away the evil out of 
Israel. 

1635. — This also convinceth, that al were bound to accept of the 
high Priest's sentence, the law condemning him of pride, that re- 
fuseth to obey the commandmen t of the Priest, which at that time 
ministred to our Lord ; and for his disobedience punishing him 
with death. 

2 Kings vii. 16. Douay, 1635. — And thy house shal be faith- 
ful, and thy Kingdom for ever before thy face, and thy throne shal 
be firme continually. 

1635. — The See Apostolike and Priestly power in the Church of 
Christ, is this perpetual kingdom e. 

Continuance of the Church, vol. i. p. 640. 

Thus much concerning particular points of faith and religion. 
And it is no lesse evident, that the universal Church and Citie 
of God stil continued: yea was more visible and conspicuous to 
the whole world then before. First, by God's marvelous protection 
thereof in the desart, and famous victories and conquests in the land 
of Chanaan. And by the exelent lawes given to this people, which 
al nations admired, and none had the like (Deut. iv.). For in this 
fourth age, besides other lawes and precepts, the spiritual and 
temporal States were more distinguished, and the Ecclesiastical 
Hierarchie especially disposed in subordination of one supreme head, 
with inferiour goveners, ech in their place and office, for edification 
of the whole bodie. For Moyses being chief ruler and conductour 
of the Israelites out of iEgypt, received and delivered to them the 
written law (Ex. xx.). And for observation and conservation therof 
by God's expresse appointment (Levit. viii.) consecrated Aaron 
the ordinarie High Priest, himself remayning stil extraordinarie 
Superiour, also above Aaron. And after Aaron he consecrated 
in like manner his sonne Eleazar High Priest, and successour to 
his father (Num. xx.) To whom succeeded others in this order 
(Paralip. vi.) Phinees, &c, &c, and Sadoc, in whose time the temple 
was founded. 

Line 34, page 642. — Finally, for decision of al controversies and 
ending of strife, the High Priest was expresly ordayned supreme 
judge (Deut. xvii.) and al were commanded in paine of death to 
submitte their opinions, and obey his sentence : with promise of 



320 



DOCTRINES OF THE CHURCII OF ROME. 



God's assistance wherby his definitions were certaine and infalible. 
For in consultations of doubts and difficult cases, God inspired him 
with doctrine of veritie (Exod. xxviii., xxix., &c.) Which judg- 
ment Seate Christ admonished the Jewes to repayre unto and follow 
(Matt, xxiii.), though the judges themselves did not the things 
which they taught. Insomuch that Caiphas, through the assistance 
of God's spirits, being otherwise a wicked man. yet pronounced the 
truth, that one must die for the people. Which therfore S. John 
the Evangelist ascribeth to his Chayre and Office, because he was 
High Priest that yeare (Joan. xi.). 

1 Paralipomenon xvi. 4. Douay, 1635. — And he appoynted be- 
fore the Arke of our Lord of the Levites, that should minister, and 
should remember his workes, and glorifie, and prayse our Lord the 
God of Israel. 

1635. — That he also disposed certaine offices to Levites was by 
special previledge, which was no prejudice to the High Priest's 
authoritie, for superiour power is proved by God's institution, rather 
then by factes, either of good men, which doe manie things by way 
of dispensation, or of evil usurping without warrant, that to them 
pertayneth not. For it is cleare that God instituted supreme spiri- 
tual power in the High Priest (Deut. xvii.). And al Kings and 
temporal Princes are to receive the law at the Priest's hand (v. 18). 
Eleazar the High Priest was appointed to consult our Lord for 
Josue (Num. xxviii.). Finally by God's ordinance, the law of truth 
was in the mouth of Priests (Malac. ii.). 

2 Paralipomenon xv. 17. Douay, 1635. — But the Excelses were 
leaft in Israel : neverthelesse the hart of Asa was perfect al his 
daies. 

1635. — King Asa destroyed the places where Idols were served 
(xiv. 2), but tollerated the places where some offered sacrifices to 
God, beside the proper altar in Jerusalem, because this was dis- 
pensable and not the other. 

Paralipomenon xix. 11. Douay, 1635. — And Amarias the Priest 
and your Bishop shal be chiefe in those things, which pertayne to 
God : moreover Zabadias the sonne of Ismahel, who is the prince 
in the house of Juda, shal be over those works which pertayne to 
the king's office : and you have maisters the Levites before you, 
take courage, and doe diligently, and our Lord wil be with the 
good. 

1635. — A most plaine distinction of spiritual and temporal 



POPE AND COUNCIL. 



321 



authoritie and offices, not instituted by Jesaphat, nor any other 
king, but by God himself. (Deut. xvii., Num. xxvii.) 

2 Paralipomenon xxiii. 8. Douay, 1635. — The Levites therfore, 
and al Juda did according to al things which Joiada the High 
Priest had commanded, and they tooke eyerie one the men that were 
under them, and came by the order of the Sabbath, with them that 
had fulfilled the Sabbath, and were to goe forth. For Joiada the 
High Priest permitted not the companies to depart, which were 
accustomed to succeed one another everie weeke. 

1 635. — In case of right and necessitie we see here what the High 
Priest could doe and did by his authoritie : who otherwise inter- 
medled not in the King's affaires. — chap. xix. verse 11. 

2 Paralipomenon xxvi. 5. Douay, 1635. — And he sought our 
Lord in the daies of Zacharias that understood and saw God ; and 
when he sought our Lord, he directed him in al things. 

1635. — So long as this King observed the ordinance of God to be 
directed by the High Priest, Num. xxvii. 21, he prospered in his 
affaires. 

1635. — Continuance of the Church, vol. ii. page 833. 

The progenie also of Aaron continued in their office and function 
of Priesthood, with succession of High Priests, as before from Aaron 
to Sadoc, partlie in the line of Eleazar, partlie of Ithamar, both 
Aaron's sonnes, so from Sadoc, by the like succession of both 
families. For of Eleazar is recorded this Genealogie, 1 Paral. vi. 
Sadoc, Achimaas, Azarias, Johanan, Azarias, Amarias, Achitob, 
&c., and Josedech, who was High Priest in the captivitie, verse 15, 
being caried into Babilon in the first transmigration with King 
J echonias, before the general captivitie of al, as it seemeth (4 Reg. iv. 
24,) his father Zaraias yet living, who was slaine nine years after 
by Nebuchodonosor. (4 Reg. 25.) And amongst these there were 
some High Priests of Ithamar's line. To witte Joram and some 
others, or els some of the above mentioned had other names, recited 
by Josephus, lib. 10. chap, xi., &c. &c. 

1 635.— Line 8 to 22, vol. ii. page 836. 

Wherefore albeit : good Kings did excelently wel in calling 
together the Priests, and disposing them in their offices, for execution 
of God's service, yea in commanding what they should doe, (iv. Reg. 
18, 19, 22,) and in punishing Priests, yet they did such things as 
God's Commissioners, not as ordinarie superiours in spiritual causes, 
and stil the ordinarie subordination made by the law, Deut. xvii. 

Y 



322 



DOCTRINES OF THE CHURCH OF ROME. 



Num. xxvii. stood firme and inviolable, the High Priest supreme 
Judge of al doubts in faith, causes, and quarels in religion, when 
other subordinate inferiour Judges varied in their judgments. Of 
which offices Malachias the prophet (chap, ii.) admonisheth Priests 
in his time, that wheras they were negligent, not performing their 
dutie, their sinne was the greater, for that their authoritie stil 
remained, and the perpetual Rule of the law, that the lips of the 
Priest shal keep knowledge, and they (other men generally) shal 
require the law of his mouth, because he is the Angel of the 
Lord of hosts. And al Princes and others were to receive the law 
at the Priest's hand of the Levitical Tribe. 

This was the warrant of stabilitie in truth of the Synagogue in 
the Old Testament. Much more the Church and Spouse of Christ, 
whose excellencie and singular priviledges Salomon describeth in his 
canticle of canticles, hath such warrant. Of this spouse al the 
Prophets write, and that more plainly then of Christ himselfe, fore- 
seeing more adversaries bending their forces against her, as 8. 
Augustine observeth, then against Christ her head. And the same 
holy father in manie places teach, that she neither perisheth nor 
loseth her beautie for the mixture of evil members, in respect of 
whom she is blacke, but fayre in respect of the good, (Can. i.) 
Notwithstanding therfore sinners remaining within the Church, 
Schismatikes and Heretikes breaking from the Church, stil she 
remaineth the pillar and firmament of Truth, the virgin daughter 
of Sion. 

Judith iv. 5. Douay, 1635. — Eliachim the Priest wrote to al, 
that were against Esdrelon, which is against the face of the great 
field beside Dothian, and to al, by whom there might be passage of way. 

1635. — The High Priest managed also the temporal affayres of 
the common welth, at this time, by consent and commission of 
King Manasses, as is most probable these things hapning shortly 
after his repentance, 2 Paral. xxxiii. 

Matthew x. 2. Douay, 1633. — And the names of the twelve 
Apostles be these : the first, Simon who is called Peter, and 
Andrew his brother. 

1633. — Peter the first, not in calling, but in preeminence. For 
as S. Ambrose saith, (2 Cor. xii.) Andrew first Mowed our 
Saviour before Peter, and yet the primacie Andrew receaved not, 
but Peter. Which preeminence of S. Peter above the other 
Apostles is so plainly signified in this word, first, by the judgment 



POPE AND COUNCIL. 



323 



even of Heretikes, that Beza, notwithstanding he confesseth the con- 
sent of al copies both Latin and Greeke, yet is not ashamed to say, 
that he suspecteth that this word was thrust into the text by some 
favorer of Peter's Primacie. Whereby we have also, that they 
care no more for the Greek then for the Latin, when it maketh 
against them, but at their pleasure say that al is corrupted. 

Matthew x. 25. Douay, 1633. — It suffiseth the Peciple that he 
be as his Maister, and the servant as his Lord. If they have called 
the good man of the house, Beelzebub, how much more them of 
his household. 

1633. — No marvel therfore if Heretikes cal Christ's vicar Anti- 
christ, when there forefathers, the faithles Jewes, called Christ 
himselfe Beelzebub. 

Matthew xiii. 29. Douay, 1633. — And he said : Noe, lest per- 
haps gathering up the cockle, you may root up the wheat also 
togeather with it. 

1633. — The good must tolerate the evil, when it is so strong that 
it cannot be redressed without danger and disturbance of the whole 
Church, and commit the matter to God's judgment in the later day. 
Otherwise wher il men (be they Heretikes or other malefactours) 
may be punished or suppressed without disturbance and hazard of 
the good, they may and ought by publike authority, either Spiritual 
or temporal, to be chastized or executed. 

Matthew xvi. Argument. Douay, 1635, 1816. — The obstinate 
Pharisees and Saducees, as though his foresaid miricles were not 
sufficient to prove him to be Christ, require to see some one from 
Heaven. Wherupon forsaking them, he warneth his Disciples to 
beware of the leaven of their doctrine : and Peter (the time now 
aproaching for him to goe into jurie to his Passion) for confessing 
him to be Christ, he maketh the Rock of his Church ; giving fulnes 
of Ecclesiastical power accordingly. And after he so rebuketh him 
from dissuading his Crosse and passion, that he also affirmeth the 
like suffering in everie one, to be necessarie to salvation. 

Matthew xvi. 13. Douay, 1633. — And Jesus came into the 
quarters of Caesarea Philippi : and he asked his Disciples, saying : 
Whom say men that the sonne of man is ? 

1633, 1816. — Christ intending here to take order for the 
founding, regiment and stabilitie of his Church after his decease, 
and to name the Person to whom he meant to give the general 
charge therof, would before by interrogatories draw out (and namely 

y 2 



324 



DOCTRINES OF THE CHURCH OF ROME. 



out of that one whom he thought to make the cheefe) the profession 
of that high and principal Article : that he was the Sonne of the 
living God, which being the ground of the Churches faith, was a 
necessarie qualitie and condition in him that was to be made Head 
of the same Church, and the perpetual keeper of the said faith, and 
al other points thereon depending. 

Matthew xvi. 14. Douay, 1633. — But they said: Some John 
the Baptist, and other some Elias, and others Hieremie, or one of 
the Prophets. 

1633, 1816. — When Christ asked the people's opinion of him, the 
Apostles al indifferently made answer : but when he demanded what 
themselves thought of him, then loe Peter the mouth and head of 
the whole fellowship answered for al. 

Matthew xvi. 17. Douay, 1633. — And Jesus answering, said to 
him : blessed art thou Simon Bar Jona : because flesh and bloud 
hath not revealed it to thee, but my Father which is in Heaven. 

1633, 1816.— Though some other as Nathanael, (John i. 49) 
seemed to have before beleeved and professed the same thing, for which 
Peter is here counted blessed, yet it may be plainly gathered by this 
place, and so S. Hilarie and others thinke, that none before this 
did further utter of him, then that he was the Sonne of God by 
adoption as other Saints be, though more excellent then other be. 
For it was of congruitie and Christes special appointment, that he 
upon whom he intended to found his new Church, and whose faith 
he would make infalible, should have the preeminence of this first 
profession of Christes natural divinitie, or, that he was by nature the 
very Sonne of God ; a thing so farre above the capacitie of nature, 
reason, flesh, and bloud, and so repugnant to Peter's sense and sight 
of Christes humanitie, flesh, and infirmities, that for the beleefe and 
publik profession therof he is counted blessed, as Abraham was for 
his faith ; and hath great promises for himself and his posteritie, as 
the said Patriarch had for him and his seed. According as S. Basil 
saith : because he excelled in faith, he receaved the building of the 
Church committed to him. 

Matthew xvi. 18. Douay, 1633. — And I say to thee : that thou 
art Peter ; and upon this rock wil I build my Church, and the 
gates of Hell shal not prevaile against it. 

1633, 1816. — Our Lord recompenceth Peter for his confession, 
giving him a great reward, in that upon him he builded his Church. 
— Theophilactus upon this place. 



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325 



1633, 1816. — Christ (in John i. 42,) fortold and appointed 
that this man then named Simon, should afterwards be called 
Cephas, or Petrus, that is to say, a rock ; not then uttering 
the cause, but now expressing the same, videlicet (as S. Cyril 
writeth) for that upon him as upon a firme rock his Church should 
be builded. Wherunto S. Hilarie agreeing saith : happie founda- 
tion of the Church in the imposing of thy new name, &c. And yet 
Christ here doth not so much cal him by the name Peter or Rock, 
as he doth affirme him to be a rock ; signifying by that Metaphori, 
both that he was designed for the foundation and ground work of his 
house, which is the Church, and also that he should be of invincible 
force, flrmitie, durablenes, and stabilitie, to sustaine al the windes, 
waves, and stormes that might fal or beate against the same. 
And the adversaries objecting against this, that Christ only is the 
Rock or foundation, wrangle against the very expresse Scriptures, 
and Christes own wordes, giving both the name and the thing to 
this Apostle. And the simple may learne by S. Basil's wordes, how 
the case standeth. Though (saith he) Peter be a rock, yet he is 
not a rock as Christ is. For Christ is the true immoveable rock of 
himself, Peter is unmovable by Christ the rock. For Jesus doth 
communicate and impart his dignities, not voyding himself of them, 
but holding them to himself, bestowing them also upon others. He 
is the light : and yet You are the light : he is the Priest, and yet 
he maketh Priests ; he is the rock, and he made a rock. 

1633, 1816. — Upon that which he said Peter was, wil he build 
his Church ; and therfore by most evident sequele he foundeth his 
Church upon Peter. And the adversaries wrangling against this, 
doe against their owne conscience and knowledge ; specially seeing 
they know and confesse that in Christes wordes speaking in the 
Syriake tongue, there was no difference at al between Petrus and 
Petra ; yea and that the Greeke wordes also, though differing in 
termination, yet signifie one thing, to wit, a rock, or stone, as them- 
selves also translate it, John i. 42. So that they which professe to 
folow the Hebrew, or Syriake, and the Greeke, and to translate 
immediatly out of them into Latin or English, should if they had 
dealt sincerely, have thus turned Christes wordes: (Thou art a 
rock, and upon this rock : or, Thou art Peter, and upon this Peter 
wil I build my Church.) For so Christ spake by their owne con- 
fession without any difference. Which doth expressly stop them of 
al their vaine evasions, that Petrus, the former word, is referred to 



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DOCTRINES OF THE CHURCH OF ROME. 



the Apostles, and Petra, the later word, either to Christ only, or to 
Peter's faith only ; neither the said original tongues bearing it, nor 
the sequele of the wordes, upon this, suffering any relation in the 
world but to that which was spoken of in the same sentence next 
before ; neither the wordes following which are directly addressed to 
Peter's person nor Christes intention by any meanes admitting it, 
which was not to make himself or to promise himself to be the head 
or foundation of the Church. For his Father gave him that dignitie, 
and he tooke not that honour to himself, nor sent himself, nor tooke 
the keies of Heaven of himself, but al of his Father. He had his 
commission the very houre of his incarnation. And though S. Aug. 
sometimes referre the word (Petra) to Christ in this sentence (which 
no doubt he did because the terminations in Latin are divers, and 
because he examined not the nature of the original wordes which 
Christ spake, nor of the Greek, and therfore the Adversaries which 
otherwise flee to the tongues, should not in this case alleage him) 
yet he never denieth but Peter also is the Rock and head of the 
Church, saying that himself expounded it of Peter in many places, 
and alleageth also S. Amb. for the same in his Hymne which the 
Church singeth. And so do we alleage the Holy Council of 
Chalcedon, Tertullian, &c. &c. ; every one of them saying ex- 
presly, that the Church was founded and builded upon Peter. For 
though sometimes they say the Church to be builded on Peter's 
faith, yet they meane not (as our adversaries do unlearnedly take 
them) that it should be builded upon faith either separated from the 
man, or in any other man : but upon faith as in him who here 
confessed that faith. 

1633, 1816. — The Adversaries hearing also the Fathers some- 
times say, that Peter had these promises and prerogatives, as bearing 
the person of al the Apostles or of the whole Church, deny absurdly 
that himself in Person had these prerogatives. As though Peter 
had been the Proctour only of the Church or of the Apostles, con- 
fessing the faith and receaving these things in other men's names. 
Where the holy Doctours meane only, that these prerogatives were 
not given to him for his owne use, but for the good of the whole 
Church, and to be imparted to every vocation according to the 
measure of their callings ; and that these great privileges given to 
Peter should not decay or die with his person, but be perpetual in 
the Church in his successours. Therefore S. Hierom to Damasus 
taketh this Rock not to be Peter's person only, but his successours 



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and his Chaire. I (saith he) folowing no cheefe or principal but 
Christ, joyne myself to the communion of Peter's Chaire, upon that 
Rock I know the Church was built. And of that same Apostolike 
Chaire S. August, saith : That same is the Rock which the proud 
gates of Hel do not overcome. And S. Leo — Our Lord would the 
Sacrament or mysterie of this guift so to pertaine unto the office 
of al the Apostles, that he placed it principally in Blessed S. Peter 
the cheefe of al the Apostles, that from him as from a certaine 
head he might poure out his guiftes, as it were through the whole 
body ; that he might understand himself to be an aliene from the 
divine mysterie that should presume to revolt from the soliditie or 
stedfastnes of Peter. 

1633, 1816. — The Church or house of Christ was only promised 
here to be builded upon him (which was fulfilled, John xxi. 15), the 
foundation, stone, and other pillers or matter being yet in preparing ; 
and Christ himself being not only the super- eminent foundation but 
also the founder of the same ; which is in an other more excellent 
qualitie then was in Peter, for which he calleth it my Church : 
meaning specially the Church of the New Testament. Which was 
not perfectly formed and finished, and distincted from the Synagouge 
til Whitsunday, though Christ gave Peter and the rest their com- 
missions actually before his Ascension. 

1633, 1816. — Because the Church is resembled to a house or a 
citie, the adversarie powers also be likened to a contrarie house or 
towne, the gates wherof, that is to say, the fortitude, or impugna- 
tions, shal never prevaile against the citie of Christ. And so by 
this promise we are assured that no heresies nor other wicked 
attempts can prevaile against the Church builded upon Peter, which 
the Fathers cal Peter's See and the Romane Church. Count (saith 
S. Augustin) the Priests from the very See of Peter, and in that 
order of Fathers consider who to whom hath succeeded : that 
same is the Rock luhich the proud gates of Hel do not overcome. 
And in an other place, that is it which hath obtained the top of 
authoritie, Heretikes in vaine barking round about it. 

1843. — As S. Peter, by divine revelation, here made a solemn 
profession of his faith of the divinity of Christ ; so in recompense 
of this faith and profession, our Lord here declares to him the dig- 
nity to which he is pleased to raise him : viz., that he, to whom he had 
already given the name of Peter, signifying a rock, St. John i. 42, 
should be a rock indeed, of invincible strength, for the support 



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DOCTRINES OF THE CHURCH OF ROME. 



of the building of the Church ; in which building he should be, 
next to Christ himself, the chief foundation stone, in quality of 
chief pastor, ruler, and governor ; and should have accordingly all 
fullness of ecclesiastical power, signified by the keyes of the kingdom 
of heaven. The words of Christ to Peter, spoken in the vulgar 
language of the Jewes which our Lord made use of, were the same 
as if he had said in English, Thou art a Rock, and upon this rock 
I will build my Church. So that, by the plain course of the words, 
Peter is here declared to be the rock, upon which the Church was 
to be built : Christ himself being both the principal foundation and 
founder of the same. Where also note, that Christ, by building his 
house, that is, his Church, upon a rock, has thereby secured it 
against al storms and floods, like the wise builder, St. Matthew vii. 
24, 25. That is (gates of Hell), the powers of darkness, and what- 
ever satan can do, either by himself, or his agents. For as the 
Church is here likened to a house, or fortress, built on a rock, so 
the adverse powers are likened to a contrary house or fortress, the 
gates of which, i. e. the whole strength, and all the efforts it can 
make, will never be able to prevail over the city or church of Christ. 
By this promise we are fully assured, that neither idolatry, heresy, 
nor any pernicious error whatsoever, shall at any time prevail over 
the church of Christ. 

Matthew xvi. 19. Douay, 1633. — And I wil give to thee the 
keyes of the Kingdom of Heaven. And whatsoever thou shalt bind 
upon earth, it shal be bound also in the Heavens ; and whatsoever 
thou shal loose in earth, it shal be loosed also in the Heavens. 

1633, 1816. — In saying, to thee wil I give, it is plaine that as 
he gives the keies to him, so he builded the Church upon him. So 
saith S. Cyprian : To Peter first of al, upon whom our Lord built 
the Church, and from whom he instituted and shewed the begining 
of unitie, did he give this power, that that should be loosed in the 
heavens, which he had loosed in earth. Wherby appeareth the vaine 
cavil of our adversaries, which say the Church was built upon Peter's 
confession only, common to him and the rest, and not upon his 
Person, more then upon the rest. 

1633, 1816. — That is, (the keyes) the authoritie or Chaire, of 
Doctrine, knowledge, judgment and discretion between true and 
false doctrine : the height of government, the power of making 
lawes, of calling Councels, of the principal voice in them, of confirm- 
ing them, of making Canons, and holesom decrees, of abrogating the 



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contrarie, of ordaining Bishops and Pastours, or deposing and sus- 
pending them : finally the power to dispense the goods of the Church 
both spiritual and temporal. Which signification of pre-eminent 
power and authoritie by the word keies, the Scripture expresseth in 
many places : namely speaking of Christ : I have the keies of death 
and Hel, that is, the rule. And againe : I wil give the key of the 
house of David upon his shoulder. Moreover it signifieth that men 
cannot come into Heaven but by him, the keies signifying also 
authoritie to open and shut, as it is said, Apoc. iii. of Christ : Who 
hath the key of David, he shutteth and no man openeth. By 
which words we gather that Peter's authoritie is marvelous, to whom 
the keies, that is the power to open and shut Heaven, is given. 
And therfore by the name of keies is given that super-eminent power 
which is called, in comparison of the power granted to other Apos- 
tles, Bishops, and Pastours, plenitudo potestatis, fulnes of power. 

1633, 1816. — Al kind of disipline and punishment of offenders, 
either spiritual (which directly is here meant) or corporal, so farre 
as it tendeth to the execution of the spiritual charge, is comprised 
under the word bind. Of which sort be Excommunications, Ana- 
thematismes, Suspensions, Degradations, and other censures, and 
penalties, or penances enjoyned either in the Sacrament of Confes- 
sion, or in the exteriour Courts of the Church, for punishment both 
of other crimes, and specially of heresie and rebellion against the 
Church, and the chiefe pastours therof. 

1633, 1816. — To loose, is as the cause and the offenders case 
requireth ; to loose them of any the former bandes, and to restore 
them to the Churches Sacraments, and communion of the faithful, 
and execution of their function \ to pardon also either al, or part of 
the pennance enjoyned, or what debts soever man oweth to God, or 
the Church, for the satisfaction of his sinnes forgiven. Which kind 
of releasing or loosing is called indulgence : finally this whatsoever, 
excepteth nothing that is punishable or pardonable by Christ in 
earth, for he hath committed his power to Peter. And so the 
validitie of Peter's sentence in binding or loosing whatsoever, shal 
by Christ's promise be ratified in heaven. Leo and others — If 
now any temporal power can shew their warrant out of Scripture for 
such soveraigne power, as is here given to Peter, and consequently 
to his successours, by these words, whatsoever thou shalt bind, and 
by the very keies, wherby greatest soveraigntie is signified in God's 
church as in his familie and houshold, and therefore principally 



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DOCTRINES OF THE CHURCH OF ROME. 



attributed and given to Christ, who in the Scriptures is said to have 
the key of David, but here communicated also unto Peter as the 
name of rock : If I say any temporal potestate can shew authoritie 
for the like soveraigntie, let them chalenge hardly to be head, not 
only of one particular, but of the whole universal Church. 

1843. — The loosing the bands of temporal punishments due to 
sins, is called an indulgence : the power of which is here granted. 

Matthew xvi. 22. Douay, 1633. — And Peter taking him, began 
to rebuke him ; saying : Lord, be it fare from thee, this shal not be 
unto thee. 

1843. — That is, taking him aside, out of a tender love, respect 
and zeal for his Lord and Master's honour, began to expostulate 
with him, as it were to rebuke him, saying, Lord, far be it from 
thee to suffer death : but the Lord said to Peter, verse 23, Go behind 
me, satan. These words may signify, begone from me ; but the 
holy Fathers expound them otherwise, that is, come after me, or 
follow me ; and by these words the Lord would have Peter to follow 
him in his suffering, and not to oppose the divine will by contra- 
diction ; for the word satan means in Hebrew an adversary, or one 
that opposes. 

Matthew xviii. 19. Douay, 1633. — Againe I say to you, that 
if two of you shal consent upon earth concerning every thing what- 
soever they shall aske, it shal be done to them of my Father which 
is in heaven. 

1633, 1816. — Al joyning togeather in the unitie of Christes 
Church in Councels, and Synods, or publicke prayers, is of more 
force then of any particular man. 

Matthew xviii. I. Douay, 1633. — At that houre the Disciples 
came to Jesus, saying : Who, thinkest thou, is the greater in the 
Kingdom of Heaven ? 

1633, 1816. — The occasion of this question, and of their conten- 
tion for superioritie, among the rest of their infirmities, which they 
had before the comming of the holy ghost, was (as certaine holy 
Doctours write) upon emulation towards Peter, whom only they saw 
preferred before the rest, in the payment of the tribute, by those 
wordes of our Saviour : Give it them for me and thee. 

Matthew xxii. 2. Douay, 1633. — The Kingdom of Heaven 
is likened to a man being a King, which made a mariage to his 
sonne. 

1633, 1816. — Then did God the Father make this mariage, 



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when by the mysterie of the Incarnation he joyned to his Sonne our 
Lord, the holy Church for his spouse. 

Matthew xxii. 3. Douay, 1633. — And he sent his servants to 
cal them that were invited to the mariage, and they would not 
come. 

1633, 1816. — The first servants here sent to invite, were the 
Prophets, the second, were the Apostles, and al that afterward con- 
verted Countries, or that have and doe reconcile men to the Church. 

Matthew xxvi. 69. Douay, 1633. — But Peter sate without in 
the court, and there came to him one wench, saying : Thou also 
wast with Jesus the Galilean. 

1633, 1816. — S. Gregorie declaring the difference of the Apostles 
before the receaving of the Holy Ghost and after, saith thus : Even 
this very Pastour of the Church himself, at whose most sacred body 
we sit, how weake he was, the wench can tel you, but how strong 
he was after, His answer to the High Priest declareth, Acts v. 29. 
We must obey God rather then men. 

Mark iii. 10. Douay, 1633. — For he healed many, so that there 
preassed in upon him for to touch him, as many as had hurts. 

1633. — The only touching of Christ's holy Person, or any part of 
his clothes, or whatsoever belonged to him, did heale al diseases. 

Mark xvi. 7. Douay, 1633. — But goe, tel his Disciples and Peter 
that he goeth before you into Galilee ; there you shal see him, as he 
told you. 

1633. — Peter is named in special (as often elswhere) for pre- 
rogative. 

Luke v. 3. Douay, 1635. — And he going up into one ship that 
was Simon's, desired him to bring it back a litle from the land. 
And sitting, he taught the multitudes out of the ship. 

1633, 1816. — It is purposely expressed that there were two ships, 
and that one of them was Peter's, and that Christ went into that 
one, and sate downe in it, and that sitting he taught out of that 
ship : no doubt to signifie the Church risembled by Peter's ship, 
and that in it is the chaire of Christ, and only true preaching. 

Luke v. 6. Douay, 1635. — And when they had done this, they 
inclosed a very great multitude of fishes, and their net was broken. 

1633, 1816. — Likewise by this significative miracle wrought 
about Peter's fishing, is evidently foreshewed what wonderful successe 
Peter should have in converting men to Christ, both Jewes and 
Gentils : as when at one draught, that is to say, at one Sermon, 



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DOCTRINES OF THE CHURCH OF ROME. 



he drew into his ship, which is Christes Church, a great number of 
men, as he did now fishes : and so continually by himself and his 
Successours unto the world's end. 

Luke v. 7. Douay, 1633. — And they beckned to their fellowes 
that were in the other ship, that they should come and help them. 
And they came and filled both ships, so that they did sinke. 

1633, 1816. — Peter had so much worke that he called for help 
and joyned unto him the other ship, representing to us his copart- 
ners in the Preaching of the Ghospel, and the conjunction of the 
Synagogue and the people of Gentilitie unto Peter's ship, that is, to 
the Church of Christ. 

Luke v. 10. Douay, 1633. — In like manner also James and 
J ohn the sonnes of Zebedee, who were Simon's fellowes. And Jesus 
said to Simon : fear not ; from this time now, thou shalt be taking 
men. 

1633, 1816. — That al this aforesaid did properly meane Peter's 
travailles to come, in the conversion of the world to Christ, and his 
prerogative before al men therin, it is evident by Christ's special 
promise made to him severally and apart in this place, that he 
should be made the taker of men, though to other he giveth also, as 
to Peter's co-operatours and coadjutors, the like office. 

Luke vi. 14. Douay, 1633. — Simon whom he surnamed Peter, 
and Andrew his brother, James and John, Philippe and Bartho- 
lomew. 

1633, 1816. — Peter in the numbering of the Apostles, alwaies 
first named and preferred before Andrew his elder brother and senior 
by calling. 

Luke viii. 45. Douay, 1635. — And Jesus said : Who is it that 
touched me ? And al denying, Peter said, and they that were with 
him : Maister, the multitudes throng and press thee, and doest thou 
say, Who touched me ? 

1633, 1816. — It is an evident signe of prerogative, that Peter 
only is named so often as cheefe of the company. 

Luke xxii. 31. Douay, 1633. — And our Lord said: Simon, 
Simon, behold satan hath required to have you for to sift as wheate. 

1633, 1816. — Lastly to put them out of doubt, he called Peter 
twise by name, and telling him the Divel's desire to sifte and trie 
them al to the uttermost (as he did that night) saith that he hath 
specially prayed for him, to this end that his faith should never 
faile, and that he being once converted, should after that for ever 



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333 



confirme, establish or uphold the rest in their faith. Which is to 
say, that Peter is that man whom he would make Superiour over 
them and the whole Church. Wherby we may learne that it was 
thought fit in the providence of God, that he who should be the 
head of the Church, should have a special previledge by Christes 
praier and promise never to faile in faith, and that none other, 
either Apostle, Bishop, or Priest may chalenge any such singular or 
special prerogative either of his Office or person, otherwise then 
joyning in faith with Peter and by holding of him. The danger 
(saith S. Leo) was common to al the Apostles, but our Lord tooke 
special care of Peter, that the state of al the rest might be more 
sure, if the Head were invinceable : God so dispensing the aid of his 
grace, that the assurance and strength which Christ gave to Peter, 
might redound by Peter to the rest of the Apostles : S. August, 
also — Christ praying for Peter, prayed for the rest, because in the 
Pastour and Prelate the people is corrected or commended. And 
S. Ambrose writeth, that Peter after his tentation was made Pastour 
of the Church, because it was said to him : Thou being converted, 
confirme thy brethren. Neither was this the previledge of Peter's 
person, but of his Office, that he should not faile in faith, but ever 
confirme al other in their faith. For the Church, for whose sake 
that previledge was thought necessarie in Peter the head therof, was 
to be preserved no lesse afterward, then in the Apostle's time. 
Whereupon al the Fathers apply this previledge of not failing and 
confirming other in faith, to the Eomane Church and Peter's suc- 
cessors in the same. To which (saith S. Cyprian) infidelitie or 
false faith cannot come. And S. Bernard saith, writing to Inno- 
centius Pope, against Abailardus the Heritike : We must referre 
to your Apostleship al the scandals and perils which may fal, in 
matter of faith specially ; for there the defects of faith must be 
holpen, where faith cannot faile. For to what other See was it ever 
said : I have prayed for thee Peter, that thy faith do not faile ? So 
say the Fathers : not meaning that none of Peter's seat can erre in 
person, understanding, private doctrine or writings, but that they 
cannot nor shal not ever judicially conclude or give definitive sen- 
tence for falshood or heresie against the Chatholike faith, in their 
Consistories, Courts, Councels, Decrees, Deliberations or consultations 
kept for decision and determination of such controversies, doubts, or 
questions of faith, as shal be proposed unto them : because Christes 
prayer and promise protecteth them therin for confirmation of their 



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DOCTRINES OF THE CHURCH OF ROME. 



brethren. And no marvel that our Maister would have his Vicar's 
Consistorie and Seat infallible, seeing even in the old Law the High 
Priesthood and chaire of Moyses wanted not great previledge in this 
case, though nothing like the Churches and Peter's prerogative. 
But in both, any man of sense may see the difference between the 
person and the office, as wel in doctrine as life. Liberius in perse- 
cution might yeald, Marcellinus for feare might commit Idolatrie, 
Honorius might fal to Heresie, and more than al this, some Judas 
might creepe into the office : and yet al this without prejudice of 
the Office and Seat, in which (saith S. Augustine) our Lord hath 
set the doctrine of truth. Caiphas by previledge of his office, pro- 
phecied right of Christ, but according to his owne knowledge and 
faith, knew not Christ. The Evangelists and other penners of holy 
writ, for the execution of that function had the assistance of God, 
and so farre could not possibly erre : but that Luke, Mark, Salomon, 
or the rest might not erre in other their private writings ; that we 
say not. It was not the personal wisedom, vertue, learning, or faith 
of Christ's Vicars, that made S. Bernard seeke to Innocentius the 
third : S. Augustine and the Bishops of Afrike to Innocentius the 
first, and to Celestinus, S. Chrisastome to the said Innocentius : S. 
Basil to the Pope in his time : S. Hieron to Damasus ; but it was 
the prerogative of their office and higher degree of Unction, and 
Christ's ordinance, that would have al Apostles and Pastours in the 
world, for their confirmation in faith and Ecclesiastical regiment, 
depend on Peter. The lacke of knowledge and humble acceptation 
of which God's providence, that is, that one is not honoured and 
obeyed of al the brotherhood, is the cause of al schismes and 
Heresies, saith S. Cyprian. A point of such importance, that al 
the Twelve being in Apostleship like, Christ would yet for the better 
keeping of unity and truth have one to be Head of them al, that a 
head being once appointed, occasion of Schisme might be taken 
away, saith S. Hierom. 

John i. 42. Douay, 1633. — And he brought him to Jesus. And 
Jesus looking upon him, said : Thou art Simon the sonne of Jona : 
Thou shalt be called (a) Cephas, which is interpreted, Peter. 

1633. — Cephas in Syriake, and Peter in Greeke, in English rocke. 
See Matthew xvi. 18. 

1633, 1816. — This beholding of Simon, insinuateth Christ's 
designment : and prefering of him to be the cheefe Apostle, the 
Rocke of the Church and his Vicar ; and therefore upon that Divine 



DOCTRINES OF THE CHURCH OF ROME. 



335 



providence and intention he accordingly changeth his name, calling 
him for Simon, Cephas, which is a Syriake word, as much to say as 
Rocke or Stone. And S. Paul commonly calleth him by his name 
Cephas, whereas other, both Greekes and Latines, cal him alto- 
gether by the Greeke word, Peter, which signifieth the self-same 
thing. Whereof S. Cyril saith, that our Saviour by foretelling that 
his name should no more now be Simon, but Peter, did by the word 
itself aptly signifie, that on him, as on a rocke and stone most firme, 
he would build his Church. 

John v. 43. Douay , 1 633. — I am come in the name of my Father, 
and you receive me not : if another shal come in his owne name, 
him you wil receive. 

1633, 1816. — He meaneth specially Antichrist, how then can the 
Pope be he, seeing the Jewes receive him not. 

John vii. 20. Douay, 1635. — Why seeke you to kil me? the 
multitude answered, and said, Thou hast a Divel, who seeketh to 
kil thee ? 

1633. — No marvel when these speake thus to Christ himself, if 
Heretikes cal his Vicar Antichrist. 

John xxi. 17. Douay, 1633. — He saith to him the third time : 
Simon, of John, lovest thou me ? Peter was stroken sad because 
he said unto him the third time, Lovest thou me ? And he said, 
to him : Lord thou knowest al things : thou knowest that I love 
thee. He said to him : Feed my Sheep. 

1633, 1816. — As it was promised him, Matt, xvi., that the 
Church should be builded upon him, and that the keies of Heaven 
should be given to him : so here it is performed, and he is actually 
made the general Pastour and Governer of al Christ's sheep. For 
though the other ten (as Mathias and Paul also afterward) were 
Apostles, Bishops, Priests, and had authoritie to bind and loose, 
to remit and retaine, to preach, baptize, and such like, as wel as he : 
yet in these things and al other Government, Christ would have 
him to be their head, and they to depend of him as head of their 
Colledge, and consequently of the whole flocke of Christ, no Apostle, 
nor no Prince in earth (if he acknowledge himself to be a sheep of 
Christ) exempted from his charge. And that Christ maketh a dif- 
ference betwixt Peter and the rest, and giveth him some greater 
preeminence and regiment than the rest, it is plaine by that he is 
asked whether he love our Lord more then the other Apostles doe : 
where, for equal charge no difference of love had been required. To 



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DOCTRINES OF THE CHURCH OF ROME. 



Peter, (saith S. Cyprian) Our Lord after his resurrection said : 
Feed my sheep, and builded his Church upon him alone, and to 
him he giveth the charge of feeding his sheep. For although after 
his resurrection he gave his power alike to al, saying, as my 
Father sent me, so I send you, take the Holy Ghost, if you remit 
to any their sinnes, they shal be remitted, &c. Yet to manifest 
unitie, he constituted one Chaire, and so disposed by his authoritie 
that unitie should have origine of one. The rest of the Apostles 
were that Peter was, in equal fellowship of honour and power, but 
the beginning commeth of unitie : the Primacie is given to Peter, 
that the Church of Christ may be shewed to be one, and one Chaire. 
S. Chrysostom also saith thus : Why did our Lord sheed his bloud ? 
truly to redeeme those sheep, the cure of which he committed both to 
Peter and also his Successours. And a litle after : Christ would 
have Peter indowed with such authoritie, and to be farre above al 
his other Apostles. For he saith : Peter, dost thou love me more 
than al these doe ? Whereupon our Maister might have inferred. 
If thou love me Peter, use much fasting, sleep on the hard floore, 
watch much, be patrone to the oppressed, father to the orphans, and 
husband to the widowes : but omitting al these things, he saith, Feed 
my sheep. For, al the foresaid vertues certes may be done easily 
of many subjects, not only men but women : but when it commeth 
to the Government of the Church and committing the charge of so 
many soules, al womankind must needes wholy give place to the 
burden and greatnes thereof, and a great number of men also. So 
writeth he. 

And because the Protestants would make the unlearned thinke, 
that S. Gregorie deemed the Popes Supremacie to be wholy unlawful 
and Antichristian, for that he condemned John of Constantinople 
for usurping the name of universal Bishop, resembling his insolence 
therein to the pride of Antichrist ; note wel the wordes of this holy 
Father in the very same place and epistle against the B. of Con- 
stantinople, by which you shal easily see that to deny him to be 
universal Bishop, is not to deny Peter or the Pope to be head of the 
Church, or supreme Govener of the same, as our adversaries fraudu- 
lently pretend. It is plaine to al men, saith he, that ever read the 
Ghospel that by our Lord's mouth the charge of the whole Church 
was committed to S. Peter, Prince of the Apostles. For to him it 
was said : Feed my sheep : for him was the prayer made that his 
faith should not faiie : to him were the keies of heaven given, and 



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authoritie to bind and loose : to him the cure of the Church and 
principalitie was delivered: and yet he was not called the universal 
Apostle. This title indeed was offered for the honor of S. Peter, 
Prince of the Apostles, to the Pope of Rome by the holy council of 
Chalcedon : but none of that See did ever use it or consent to take 
it. Thus much S. Gregorie. Who though he both practised juris- 
diction throughout al Christendom, as other of that See have ever 
done, and also acknowledged the Principalitie and Soveraigntie to be 
in Peter and his Successours : yet would he not for just causes use 
that title subject to vanitie and misconstruction. But both he and 
al the Popes since have rather called themselves, Servos Servorum 
Dei, the servants of God's servants. Though the word universal 
Bishop in that sense wherin the Holy Council of Chalcedon offered 
it to the See of Rome, was true and lawful. For that Council 
would not have given any Antichristian or unjust title to any man. 
Only in the B. of Constantinople and other, which in no sense had 
any right to it, and who usurped it in a very false and tyrannical 
meaning, it was insolent, unjust, and Antichristian. See also the 
Epistles of S. Leo the great, concerning his practise of universal 
jurisdiction, though he refused the title of universal Bishop. And 
S. Bernard (that you may better perceive that the. general charge of 
Christ's sheep was not only given to Peter's person, but also to his 
Successours the Popes of Rome) (as S. Chrisostom also before alleaged 
doth testefie) writeth thus to Eugenius : Thou art he to whom the 
keies of heaven are delivered, and to whom the sheep are committed. 
There be other Porters of heaven, and other Pastours of flockes : but 
thou hast inherited in more glorious and different sort. For they 
have every one their particular flocke, but to thee al universally, as 
one flocke to one man, are credited, being not only the pastour of 
the sheep, but the one pastour of al the pastours themselves. But 
thou wilt ask me how I prove that ? Even by our Lordes word. For 
to whom of all, I say not only Bishops, but Apostles, were the sheep 
so absolutely and without limitation committed ? If thou love me 
Peter, feed my sheep. He saith not, the people of this Kingdom or 
that Citie, but my sheep, without al distinction. So S. Barnard. 
And hereunto may be added that the second, feed, is in Greek, a 
word that signifieth withal to governe and rule, and therfore it is 
spoken of David also and other temporal governers (as the Hebrew 
word answering therunto) in the Scriptures often, and the Greek in 
profane writers also. 

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DOCTRINES OF THE CHURCH OF ROME. 



1843. — Our Lord had promised the spiritual supremacy to St. 
Peter : Matt. xvi. 19 ; and here he fulfils that promise, hy 
charging him with the superintendency of all his sheep, without 
exception ; and consequently of his whole flock, that is, of his whole 
Church. 

John xxi. 18. Douay, 1633. — Amen, Amen, I say to thee, 
when thou was yonger, thou didst gird thyself, and didst walke where 
thou wouldest. But when thou shalt be old, thou shalt stretch forth 
thy hands, and another shal gird thee, and lead thee wither thou 
wilt not. 

1633, 1816. — He prophecieth of Peter's Martyrdom, and of the 
kind of death which he should suffer, that was crucifying, which the 
Heretikes, fearing that it were a step to prove he was martyred in 
Rome, deny : whereas the Fathers and ancient writers are as plaine 
in this, as that he was at Rome. 

Acts i. 15. Douay, 1633. — In those daies Peter rising up in the 
middes of the brethren, said : (and the multitude of persons together, 
was almost an hundred and twentie.) 

1633, 1816. — Peter in the meane time practised his Superioritie 
in the companie or Church, publishing an election to be made of one 
to supply Judas' roome, which Peter did not upon commandment of 
Christ written, but by suggestion of God's spirit, and by under- 
standing the Scriptures of the old Testament to that purpose : the 
sense whereof Christ had opened to the Apostles before his departure, 
though in more ful manner afterward at the sending of the Holy 
Ghost. And this Acte of Peter in prescribing to the Apostles and 
the rest, this election, and the manner therof, is so evident for his 
supremacie, that the adversaries confesse here that he was, the 
cheefe and Bishop of this whole College and companie. 

Acts ii. 14. Douay, 1633. — But Peter standing with the eleven, 
lifted up his voice, and spake to them : Ye men, Jewes, and al you 
that dwel in Hierusalem, be this known to you, and with your eares 
receive my wordes. 

1633, 1816. — Peter the Head of the rest and now newly reple- 
nished with al knowledge and fortitude, maketh the first sermon. 

Acts v. 15. Douay, ] 633. — so that they did bring forth the sick 
into the streetes, and laid them in beddes and couches, that when 
Peter came, his shadow at the least might over shadow any of them, 
and they al might be delivered from their infirmities. 

1633, 1816.— Specially they sought to Peter the cheefe of al, who 



POPE AND COUNCIL. 



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not only by touching, as the other, but by his very shadow cured al 
diseases. Whereupon S. Augustine saith : If then the shadow of 
his body could help, how much more now the fulness of power ? and 
if then a certaine litle wind of him passing by did profit them that 
humbly asked, how much more the grace of him now being perme- 
nent and remaining ? — Sermon 39. Speaking of the miracles done 
by the Saints now reigning in Heaven. 

Acts viii. 14. Douay, 1633. — And when the Apostles who were 
in Hierusalem, had heard that Samaria had received the word of 
God: they sent unto them Peter and John. 

1633, 1816. — Some Protestants use this place to prove S. Peter 
not to be head of the Apostles, because he and S. John were sent by 
the twelve. By which reason they might as wel conclude that he 
was not equal to the rest. For commonly the Maister sendeth the 
man, and the superiour the inferiour, when the word of sending is 
exactly used. But it is not alwayes so taken in the Scriptures : for 
then could not the Sonne be sent by the Father, not the Holy Ghost 
from the Father and the Sonne, nor otherwise in common use of the 
world seeing the inferiour or equal may intreat his friend or Supe- 
riour to doe his busines for him. And specially a body Politike or 
a Corporation may by election or otherwise choose their Head and 
send him. So may the Citizens send their Maior to the Prince or 
Parliamet, though he be the Head of the citie, because he may be 
more fit to doe their busines. Also the Superiour or equal may be 
sent by his owne consent or desire. Lastly, the College of the 
Apostles comprising Peter with the rest (as every such Body im- 
plieth both the Head and the members) was greater then Peter their 
Head alone, as the Prince and Parliament is greater than the Prince 
alone. And so Peter might be sent as by authoritie of the whole 
Colledge notwithstanding he were the Head of the same. 

Acts xi. 18. Douay, 1633. — Having heard these things, they 
held their peace : and glorified God saying : God then to the Gentils 
also hath give repentance unto life. 

1633, 1816. — Good Christians heare and obey gladly such truths 
as be opened unto them from God by their cheefe Pastours, by 
vision, revelation, or otherwise. 

Acts xii. 4. Douay, 1633. — Whom when he had apprehended, 
he cast into prison, delivering him to foure quaternions of souldiars 
to be kept, meaning after the Pasche to bring him forth to the 
people. 

z 2 



340 



DOCTRINES OF THE CHURCH OF ROME. 



1633, 1816. — As Peters person was more notorious then others, 
and therefore better garded then other, for feare he should escape ; 
so God's providence in preserving and delivering him for the longer 
government of his Church, is very marvelous. 

Acts xii. 17. Douay, 1635. — And beckning with his hand to 
them, that they should hold their peace, he told how our Lord had 
brought him out of Prison, and he said ; Tel these things to James 
and to the brethren. And going forth he went into another place. 

1633, 1816. — Though God had so miraculously delivered him, 
yet he would not tempt God by tarying among his persecutours, 
but according to Christes commandement fled for a time. 

Acts xii. 15. Douay, 1633. — But they said to her: Thou art 
mad. But she affirmed that it was so. But they said : It is his 
Angel. 

1633, 1816. — If proper Angels (saith S. Chrysostom) be deputed 
by our Lord to such as have only charge of their owne life, (as one 
of the just said, The Angel which hath delivered me from my 
youth upward.) much more are supernal spirits at hand to help them 
unto whom the charge and burden of the world is committed. 

Acts xv. Douay, 1633, 1816. Argument. — Some of those Jewes 
also that were Christians, doe fal and are authors of the Heresie of 
Judaizing. They referre the matter to Councel : Wherein after 
great disputation, Peter striking the stroke, and other confirming 
his sentence with miracles, and with Scriptures : the Apostles and 
Priests doe write and command in the name of the Holy Ghost 
what is to be done. And the faithful thereby are straightwaies 
quieted in mind. After which, Paul and Barnabas thinking to go 
againe their above said circuit togather, are by occasion of Mark 
parted, to the greater increase of the Church. 

Acts xv. 7. Douay, 1633. — And when there was made a great 
disputation, Peter rising up said to them: Men, Brethren, you know 
that of old daies God among us chose, that by my mouth the 
Gentils should heare the word of the Ghospel, and beleeve. 

1633, 1816.— S. Peter as the head of the Church speaketh first, 
as his Successours have ever had, not only in their personal presence, 
but in their absence by their Legates and Substitutes, the cheefe 
voice in al Councels general, none ever received into authoritie and 
credite in the Church without their Confirmation. And therfore 
the Councels of the Arians and of other Heretikes, were they never 
so great, wanting the Pope's assent, assistance, or confirmation, did 



POPE AND COUNCIL. 



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shamfully erre, as Ariminense for the Arians, Ephesinum Secundum 
for the Nestorians, and such like condemned assemblies. 

1633, 1816. — Though Paul were called and appointed specially 
to be the Apostle of the Gentils, yet that was S. Peter's special 
priviledge by God's owne choice, that the first Gentils should be 
called by his mouth, and that he first should utter to the Church 
that truth of the admission of the Gentils himself, for that he was 
Christes Vicar, being notwithstanding (as his Maister was) Minister 
Circumsicionis, that is, Apostle of the Jewes ; Christ deferring al 
preeminence unto him in that point also. 

Acts xv. 13. Douay, 1633. — And after they held their peace, 
James answered, saying : Men, Brethren, heare me. 

1633, 1816. — S. James, because he was an Apostle and also 
Bishop of Hierusalem, gave his sentence next. For the speach 
interposed of S. Paul and Barnabas was but for their better infor- 
mation in the decision of the matter, and for confirmation of S. 
Peter's sentence ; though they being Apostles, and Bishops, had 
voices in the Councel also ; as many more had, though their 
sentences be not here reported. And where S. James in his speach 
saith, I judge, it is not meant that he gave the principle definitive 
sentence : for he (as al the rest) followed and allowed the sentence of 
S . Peter, as it is plaine in the text, the whole assembly for reverence 
of his person and approbation of his sentence, holding their peace. 
Al the multitude (saith S. Hierom) held their peace, and into his 
sentence James the Apostle and all the Priests did passe togather. 
For though S. James did particularize certaine points incident to 
the question debated, as of eating strangled meates, &c, yet the 
proper controversie for which the Councel assembled, was Whether 
the Gentils converted were bound to observe the Law of Moyses : and 
it was concluded that they were not bound, nor ought not to be 
charged with Moyses Law or the Sacraments and ceremonies of the 
same. This is the substance and principal purpose of this Councel's 
decree, which doth bind for ever ; and Peter (saith S. Hierom in 
the same place) was Prince or Authour of this decree : the matter of 
fornication and Idolothytes being but incident to the question or 
resolution ; and the forbidding of eating strangled and bloud, but a 
temporal prohibition, which by the consent of the Church or other- 
wise afterward was abrogated ; the Church of God having the true 
sense of difference of times, places, and persons, when and how farre 
such things are to be observed, and when not. And in such things 



342 



DOCTRINES OF THE CHURCH OF ROME. 



as these, and in other like which according to circumstances require 
alteration, it is, that S. Augustine saith, The former general or 
plenarie Councels may be amended by the later. 

Acts xxv. 19. Douay 1633. — But certaine questions of their 
owne superstition they had against him, and of one Jesus deceased, 
whom Paul affirmed to live. 

1633, 1816. — This whom he termeth by contempt, one Jesus, 
hath now made al the Romane Emperours and Princes of the world 
to know him, and hath given the seat of the Ceasars to his poor 
servants, Peter and his Successours. 

Romans iii. 4. Douay, 1633. — God forbid. But God is true, 
and every man a Iyer, as it is written : that thou maiest be justified 
in thy wordes, and overcome when thou art judged. 

1633. — God only by nature is true, al mere men by nature may 
lie, deceive and be deceived : yet God by his grace and spirit may 
and doth preserve the Apostles and principal Governers of his 
people and the Church and Councels in al truth, though they were 
and are mere men. 

1843. — God only is essentially true. All men in their own 
capacity are liable to lies and errors : nevertheless God, who is the 
truth, will make good his promise of keeping his Church in al truth. 

Romanes xvi. 16. Douay, 1633. — Salute one another in a holy 
kisse. Al the Churches of Christ salute you. 

1633, 1816. — Hereof, and by the common usage of the first 
Christians, who had special reguard of unitie and 'peace among 
themselves, and for signe and protestation therof kissed one another, 
came our holy ceremonie of giving the Pax, or kissing one another 
in the sacrafice of the blessed Masse. 

1 Corinthians ix. 5. Douay, 1633. — Have we not power to lead 
about a woman a Sister, as also the rest of the Apostles, and our 
Lord's Brethren, and Cephas ? 

1633, 1816. — The Heretikes perversly (as they doe al other 
places for the advantage of their Sect) expound this of the Apostles 
wives, and for, woman, translate wife, al belles sounding wedding 
to them. Where the Apostle meaneth plainely the devout women 
that after the manner of Jewrie did serve the Preacher of necessaries, 
of which sort many followed Christ, and susteined him and his of 
their substance. So doth Chrysostom, Theodorete, and al the Greeks 
take it. So doth S. Augustin, and S. Hierom, both disputing and 
proving it by the very words of the text ; S. Ambrose also upon this 



POPE AND COUNCIL. 



343 



place. And the thing is most plaine. For to what end should he 
talke of burdening the Corinthians with finding his wife, when him- 
self cleerly saith that he was single. 

1843. — Some erroneous translators have corrupted this text, by 
rendering it, a sister, a wife ; while as it is certain, St. Paul had no 
wife, and that he only speaks of such devout women, as, according 
to the custom of the jewish nation, waited upon the preachers of the 
ghospel, and supplied them with necessaries. 

2 Corinthians xii. 11. Douay, 1633. — I am become foolish : you 
have compelled me. For I ought to have been commended of you : 
for I have been nothing lesse then they that are above measure 
Apostles : although I am nothing. 

1633, 1816. — Though al were in that they were Apostles, of one 
and the same order, yet we may see that some had marvelous great 
pre-eminence and privilege above others in the same office, specially 
S. Peter and S. John, whom S. Paul often calleth great Apostles, 
above measure or passing Apostles, the Pillars, &c. 

Galatians i. 18. Douay, 1633. — Then, after three years I came 
to Hierusalem to see Peter : and taried with him fifteen daies. 

1633, 1816. — In what estimation S. Peter was with this Apostle, 
it appeareth : seeing for respect and honour of his person, and of 
duety as Tertullian saith (notwithstanding his great affairs Ecclesi- 
astical) he went so farre to see him : not in vulgar manner, but (as 
S. Chrysostom noteth the Greeke word to import) to behold him as 
men behold a thing or person of name, excellencie, and majestic 
For which cause, and to fill himself with the perfect vew of his 
behaviour, he abode with him fifteen daies. See S. Hierom, who 
maketh also a mysterie of the number of daies that he tarried with 
S. Peter. See S. Ambrose and S. Chrysostom upon this place. 

Galatians ii. 11. Douay, 1635. — And when Cephas was come 
to Antioche, I resisted him in face, because he was reprehensible. 

1633. — That is in presence, before them al, as Beza himself ex- 
poundeth it. Yet the English Bezites to the more disgracing of 
S. Peter, translate, to his face. 

1843. — The fault that is here noted in the conduct of S. Peter, 
was only a certain imprudence in withdrawing himself from the 
table of the Gentiles, for fear of giving offence to the Jewish con- 
verts : But this, in such circumstances, when his so doing might be 
of ill consequence to the Gentiles ; who might be induced therby to 
think themselves obliged to conform to the jewish way of living, to 



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DOCTRINES OF THE CHURCH OF ROME. 



the prejudice of their christian liberty. Neither was S. Paul's 
reprehending him any argument against his supremacy ; for in such 
cases an inferior may, and sometimes ought with respect to admonish 
his superior. 

1633, 181 6. —Wicked Porphirie (as S. Hierom writeth) chargeth 
S. Paul of envie and malapert boldness, and S. Peter of errour. 
Even so the like impious sonnes of Cham, for this, and for other 
things, gladly charge S. Peter, as though he had committed the 
greatest crimes in the world. For it is the prosperitie of Heretikes 
and il men, to be glad to see the Saints reprehended and their faults 
discovered, as we may learn in the writings of S. Augustin against 
Faustus the Manichee, who gathered out al the acts of the holy 
Patriarches, that might seem to the people to be worthy blame. 
Whom the said holy Doctour defendeth at large against him : as 
both he, and before him S. Cyprian, find hereupon this Apostle's 
reprehension, much matter of praising both their vertues, S. Paul's 
great zeale, and S. Peter's wonderful humilitie : that the one in the 
cause of God would not spare his Superiour, and that the other, in 
that excellent dignitie, would not take it in il part, nor by allegation 
of his Supremacie disdaine or refuse to be controled by his Junior. 
Which of the two they count the greater grace and more to be imi- 
tated, For neither Peter, (saith S. Cyprian) whom our Lord chose 
the first, and upon whom he built the Church, when Paul dis- 
puted with him of circumcison, chalenged insolently or arrogantly, 
tooke any thing to himself, saying that he had the Primacie, and 
therfore the later Disciples ought rather to obey him. That (saith 
he) which was done of Paul profitably by the libertie of charitie, the 
same Peter tooke in good part by holy and benigne Godlines of 
humilitie, and so he gave unto posteritie a more rare and holy ex- 
ample, if at any time perhaps they did amisse, to be content to be 
corrected of their Juniors, then Paul, to be bold and confident : yea 
the inferiours to resist their betters for defending the truth of the 
Ghospel, brotherly charitie alwaies preserved. By which notable 
speaches of the Doctours we may also see how frivilously the Here- 
tikes argue hereupon : that S. Peter could not be Superiour to S. 
Paul, being so reprehended of him ; whereas the Fathers make it 
an example to the Superiours, to bear with humilitie the correction 
or controlment even of their Inferiours. Namely by this example 
S. Augustin excellently declareth, that the B. Martyr S. Cyprian, 
who walked awry touching the rebaptizing of them that were chris- 



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345 



tened of Heretikes, could not, nor would not have been offended to 
be admonished and reformed in that point by his fellows or inferiours, 
much lesse by a whole Councel. We have learned, saith he, that 
Peter the Apostle, in whom the Primacie of the Apostles by ex- 
cellent grace is so preeminent, when he did otherwise concerning 
circumsision then the truth required, was corrected of Paul the later 
Apostle. I think (without any reproach unto him) Cyprian the 
Bishop may be compared unto Peter the Apostle ; howbeit I ought 
rather to feare lest I be injurious to Peter. For who knoweth not 
that the principalitie of Apostleship is to be preferred before any 
dignitie of Bishop whatsover ? But if the grace of the Chaires or 
Sees differ, yet the glorie of the Martyrs is one. And who is so 
dull that cannot see that the inferiour, though not by office and 
jurisdiction, yet by the law of brotherly love and fraternal conception, 
may reprehend his Superiour ? Did ever any man wonder that a good 
Priest or any vertuous person should tel the Pope, or any other great 
Prelate, or greatest Prince in earth, their faults ? Popes may be 
reprehended, and are justly admonished of their faults, and ought to 
take it in good part, and so they doe and ever have done, when it 
commeth of zeale and love, as of S. Paul, Irseneus, Cyprian, Hierom^ 
Augustin, Barnard : But of Simon Magus, Novatus, Julian, 
Wiclefe, Luther, Calvin, Beza, that doe it of malice, and raile no 
lesse at their vertues then their vices, of such (I say) God's Prelates 
must not be taught nor corrected, though they must patiently take it, 
as our Saviour did the like reproaches of the malicious Jewes ; and 
as David did the malediction of Semei. 

1633, 1816. — The Heretikes hereof again inferre, that Peter 
then did erre in faith, and therfore the Popes may fail therin also. 
To which we answer, that howsoever other Popes may erre in their 
private teaching or writings, whereof we have treated before in the 
annotation upon these words, that thy faith faile not : it is certain 
that S. Peter did not here faile in faith, nor erre in doctrine or 
knowledge. For it was conversationis non predecationis vitium, as 
Tertullian saith. It was a default in conversation, life or regiment, 
which may be committed of any man, be he never so holy, and not 
in doctrine. S. Augustin and whosoever make most of it, think no 
otherwise of it. But Hierom and many other holy Fathers deeme 
it to have been no fault at al, nor any other thing then S. Paul 
himself did upon the like occasion : and that this whole combat was 
a set thing agreed upon between them. It is a schoole point much 
debated betwixt S. Hierom and S. Augustin. 



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DOCTRINES OF THE CHURCH OF ROME. 



Ephesians ii. 20. Douay, 1633. — Built upon the foundation of 
the Apostles and Prophets, Jesus Christ himself being the highest 
corner stone. 

1633, 1816. — Note against the Heretikes that thinke it dis- 
honourable to Christ, to attribute his titles or callings to mortal 
men, that the faithful (though builded first principally and properly 
upon Christ) yet are said here to be built also upon the Apostles and 
Prophets. Why may not the Church then be builded upon Peter. 

Philippians iv. 3. Douay, 1633. — Yea and I beseech thee my 
sincere companion, help those women that have laboured with me in 
the Ghospel with Clement, and the rest my Coadjutours, whose 
names are in the booke of life. 

1633, 1816. — The English Bibles with one consent interpret the 
Greek words, faithful yoke-fellow, perhaps to signifie (as some would 
have it) that the Apostle here speaketh to his wife : but they must 
understand that their Maisters Calvin and Beza mislike that exposi- 
tion, and al the Greek Fathers almost much more reject it : and 
it is against S. Paule's owne words speaking to the unmarried, That 
it is good for them to remain e so, even as himself did. Whereby 
it is evident he had no wife, and therfore meaneth here some other 
his coadjutour and fellow-labourer in the Ghospel. 

2 Thessalonians ii. 3. Douay, 1633. — Let no man seduce you 
by any means, for unlesse there come a revolt first, and the man of 
sinne be revealed, the sonne of perdition. 

1633, 1816. — Though we cannot be assured of the moment, 
houre, or any certain time of our Lordes comming, yet he warranteth 
us that it wil not be before certain things be fulfilled, which must 
come to passe by the course of God's providence and permission 
before, which are divers, wherof in other places of Scriptures we be 
forewarned. Here he warneth us of two specially, of a revolt, defec- 
tion, or an Apostacie, and of the comming or revelation of Antichrist. 
Which two partaine in effect both to one, either depending of the 
other, and shal fal (as it may be thought) neer together, and therfore 
S. Augustin maketh them but one thing. 

This Apostacie or revolt, by the judgment in a manner of al 
ancient writers, is the general forsaking and fal of the Roman empire. 
So Tertullian, &c, and S. Ambrose upon this place, S. Augustin, 
al which Fathers and the rest Calvin presumptuously condemneth 
of errour and follie herin, for that their exposition agreeth not with 
his and his fellowes blasphemous fiction that the Pope should be 
Antichrist. To establish which false impietie, they interpret this 



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347 



revolt or Apostasie to be a general revolt of the visible Church from 
God, ^hose house or building (they say) was sodenly distroied and 
lay many years ruined, and ruled only by Satan and Antichrist. 
So saith the foresaid Arch-Heretike here : though for the advantage 
of his defence, and as the matter elswhere requireth, he seemeth (as 
al their fashion is) to speake in other places quite contrarie ; but 
with such colour and collusion of words, that neither other men nor 
himself can tel what he would have or say, and his Fathers Wick- 
leffe and Luther, his fellowes and followers Illyricus, Beza, and the 
rest, are (for the time of the Churches falling from Christ) so various 
among themselves, and so contrarie to him, that it is horrible to see 
their confusion, and a pitieful case that any reasonable man wil 
follow such companions to evident perdition. 

But concerning this errour and falshood of the Churches defection 
or revolt, it is refuted sufficiently by S. Augustin against the Dona- 
tistes in many places. Where he proveth that the Church shal not 
faile to the world's end, no not in the time of Antichrist : affirming 
them to deny Christ and to robbe him of his glorie and inheritance 
bought with his bloud, which teach that the Church may faile or 
perish. S. Hierom refuteth the same wicked heresie in the Luci- 
ferians, proving against them, that they make God subject to the 
Divel, and a poore miserable Christ, that imagine the Church his 
body may either perish or be driven to any corner of the world. Both 
of them answer to the Heretikes arguments grounded on Scriptures 
falsely understood, which were too long here to reherse. It is enough 
for the Christian reader to know that it is an old deceit and excuse 
of al Heretikes and Schismatikes. For defence of their forsaking 
God's Church, that the Church is perished, or remaineth hidden, or 
in themselves only and in those places where they and their followers 
dwel: to know also, that this is reproved by the holy Doctours 
of the primitive Church, and that it is against Christes honour, 
power, providence, and promise. 

If the adversaries had said that this revolt which the Apostle 
foretelleth shal come before the world's end, is meant of great num- 
bers of Heretikes and Apostates revolting from the Church, they 
had said truth of themselves and such others whom S. John calleth 
Antichristes. And it is very like (be it spoken under the correction 
of God's Church and al learned Chatholikes) that this great defec- 
tion or revolt shal not be only from the Bomane Empire, but specially 
from the Romane Church* and withal from most points of Christian 



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DOCTRINES OF THE CHURCH OF ROME. 



religion : not that the Chatholike Christians either in the time of 
Antichrist or before, shal refuse to obey the same ; but for that neer 
to the time of Antichrist and the consummation of the world, there 
is like to be a great revolt of kingdoms, peoples, and Provinces from 
the open external obedience and communion therof : Which revolt 
having been begun and continued by Heretikes of divers ages, re- 
sisting and hating the Seat of Peter, (Which they called, the chaire 
of pestilence in S. Augustine's daies) because it is Christes fort 
erected against Hel gates and al Heretikes, and being now wonder- 
fully increased by these of our daies, the next precursours of Anti- 
christ, as it may seeme, shal be fully atchieved a little before the 
end of the world by Antichrist himself. Though even then also, 
when for the few daies of Antichristes reigne the external state of 
the Romane church and publicke entercourse of the faithful with the 
same may cease, yet the due honour and obedience of the Christians 
toward it, and communion in hart with it, and practise therof in 
secret and open confessing thereof if occasion require, shal not cease, 
no more then it doth now in the Christians of Cypres and other 
places where open entercourse is forbidden. 

This is certaine and wonderful in all wise men's eyes, and must 
needs be of God's providence and a singular prerogative, that this 
Seat of Peter standeth, when al other Apostolike Sees be gone : that 
it stood there for certaine Ages together with the secular Seat of 
the Empire : that the Popes stood without wealth, power, or humane 
defense, the Emperours knowing, willing and seeking to destroy 
them, and putting to the sword above thirtie of them one after 
another, yea and being as much afraid of them as if they had been 
comperitours of their Empire, as S. Cyprian noteth of S. Cor- 
nelius Pope in his daies, and Decius then Emperour : againe, that 
the Emperours afterward yealded up the citie unto them, continuing 
for al that in the Emperial dignitie stil : that the Successours of 
those that persecuted them, laide downe their crownes before their 
Seat and Sepulchers, honouring the very memories and Relikes of 
the poore men whom their Predecessours killed : that now wel-neer 
these 1600 yeares this Seat standeth, as at thebegining in continual 
miserie, so now of long time for the most part in prosperitie, without 
al mutation in effect, as no other Kingdom or State in the world 
hath done, every one of them in the said space being manifoldly 
altered. It standeth (we say) al this while, to use S. Augustin's 
words, the Heretikes in vaine barking about it, not the first heathen 



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349 



Emperours, not the Gothes, and Vandals, not the Turke, not any 
sacks or massakers by Alaricus, Gensericus, Attila, Borbon and 
others ; not the emulation of secular Princes, were they Kings or 
Emperours, not the Pope's owne divisions among themselves, and 
manifold difficulties and dangers in their elections, not the great 
vices which have been noted in some of their persons, not al these 
nor any other endeavour or scandal could yet prevail against the See 
of Rome, nor is ever like to prevaile til the end of the world draw 
neer, at which time this revolt (here spoken of by the Apostle) may 
be in such sort as is said before, and more shal be said in the A no- 
tations next following. 

There were many even in the Apostle's time (as we see by the 
4th Chapter of St. John's first epistle and in the writings of the 
ancient Fathers) that were forerunners of Antichrist, and for im- 
pugning Christes truth and Church were called Antichristes, 
whether they did it by force and open persecution, as Nero and 
others either Heathen or Heretical Emperours did, or by false 
teaching and other deceits, as the Heretikes of al Ages. In which 
common and vulgar acception S. Hierom saith, al belonged to Anti- 
christ that were not of the communion of Damasus then Pope of 
Rome, and in another place, al that have new names after the pecu- 
liar calling of Heretikes : as Arians, Donatistes (and as we say now, 
Calvinistes, Zuinglians, &c.) al such (saith he) be Antichrists. Yea 
these later of our time much more then any of the former, for divers 
causes which shal after warde be set downe. Neverthelesse they nor 
none of them are that great Adversarie, enemie, and impugner of 
Christ, which is by a peculiar distinction and special signification 
named the Antichrist, and the man of sinne, the sonne of per- 
dition, the Adversarie, described here and elsewhere, to oppose him- 
self directly against God and our Lord Jesus Christ. The Heathen 
Emperours were many, Turks many, Heretikes have been and now are 
many : therefore they cannot be that one great Antichrist which here 
is spoken of, and which by the article alwaies added in the Greek, 
is signified to be one special and singular man : as his peculiar and 
direct opposition to Christ's person in the 5th Chapter of S. John's 
Ghospel verse 43, the insinuation of the particular stock and tribe 
wherof he should be borne, to wit, of the Jewes (for of them he shal 
be received as their Messias) and of the tribe of Dan, Hierom, 
&c, &c. : the note of his proper name Apocal. 1 ; the time of his 
appearing so neer the world's end ; his short reigne, his singular 



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DOCTRINES OF THE CHURCH OF ROME. 



wast and destruction of God's honour and al religion, Lis feined 
miracles, the figures of him in the Prophets and Scriptures of the 
new and old Testament : al these and many other arguments prove 
him to be but one special notorious Adversarie in the highest 
degree, unto whom al other persecutours, Heretikes, Atheistes, 
and wicked enemies of Christ and his Church, are but members and 
servants. 

And this is the most common sentence also of al ancient Fathers. 
Only Heretikes make no doubt but Antichrist is a whole order or 
succession of men. Which they hold against the former evident 
Scriptures and reasons, only to establish their foolish and wicked 
paradoxe, that Christes cheefe Minister is Antichrist, yea the whole 
order. Wherin Beza specially pricketh so high, that he maketh 
Antichrist (even this great Antichrist) to have been in S. Paule's 
daies, though he was not open to the world. Who it should be 
(except he meane S. Peter ; because he was the first of the order of 
Popes,) God knoweth. And sure it is, except he were Antichrist, 
neither the whole order, nor any of the order can be Antichrist, 
being al his lawful Successours both in dignitie and also in truth of 
Christes religion. Neither can al the Heretikes alive prove that 
they or any of them used any other regiment, or jurisdiction Eccle- 
siastical in the Church, or forced the people to any other faith or 
worship of God, then Peter himself did preach and plant. Therfore 
if the rest be Antichrist, let Beza boldly say that S. Peter was so 
also, and that divers of the ancient Catholike Fathers did serve and 
worke (though unawares) towards the setting up of the great Anti- 
christ for so doth that blasphemous pen boldly write in his annota- 
tions upon this place ; and an English printed book of late comming 
forth out of the same schoole, hath these wordes : As for Leo and 
Gregorie Bishops of Borne, although they were not come to the ful 
pride of Antichrist, yet the mysterie of iniquitie having wrought in 
that Seat neer five or six hundred years before them, and then 
greatly increased, they were deceived with the long continuance of 
errour. Thus writeth a malapert scholer of that impudent schoole, 
placing the mysterie of Antichrist as working in the See of Rome 
even in S. Peter's time, and making these two holy Fathers great 
workers and furtherers of the same. Whereas another English 
Rabbin doubted not at Paules crosse to speake of the self-same 
Fathers as great Doctours and patrones of their new Ghospel, thus : 
! Gregorie, o ! Leo, if we be deceived, you have deceived us. 



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351 



Wherof we give the good Christian Reader warning, more diligently 
to beware of such damnable bookes and Maisters carying many 
unadvised people to perdition. 

1843. — This revolt, or falling off, is generally understood, by the 
ancient fathers, of a revolt from the Roman empire, which was first 
to be destroyed, before the coming of Antichrist. It may, perhaps, 
be understood also of a revolt of many nations, from the Chatholike 
Church ; which has in part happened already, by the means of 
Mahomet, Luther, &c, and it may be supposed, will be more 
general in the days of Antichrist, The man of sin. Here must be 
meant some particular man, as is evident from the frequent repitition 
of the Greek article 6, the man of sin, the son of perdition, the 
adversary or opposer, — It agrees to the wicked and great Antichrist, 
who will come before the end of the world, which is an adversarie, 
and is extolled above al that is called God, or that is worshipped, 
so that he sitteth in the Temple of God, shewing himself as though 
he were God. 

1633, 1816. — The great Antichrist which must come neer the 
worldes end, shal abolish the publike exercise of al other religions 
true and false, and pul downe both the B. Sacrament of the Altar, 
wherin consisteth specially the worship of the true God, and also al 
Idols of the Gentils, and Sacrifices of the Jewes ; generally, al kind 
of religious worship, saving that which must be done to himself 
alone. Which was partly prefigured in such Kings as published 
that no God nor man but themselves should be praied unto for 
certaine daies, as Darius and such like. How can the Protestants 
then for shame and without evident contradiction, avouch the Pope 
to be Antichrist, who (as we say) honoureth Christ the true God 
with al his power, or (as they say) honoureth Idols, and chalengeth 
no divine honour to himself, much lesse to himself only, as Anti- 
christ shal doe ? He humbly praieth to God, and lowly kneeleth 
downe in every Church at divers altars erected to God in the 
memories of his Saints, and praieth to them. He sayeth or heareth 
Masse daily with al devotion ; he confesseth his sinnes to a Priest 
as other poore men doe ; he adoreth the holy Eucharist which Christ 
affirmed to be his owne body, the Heretikes cal it an Idol (no marvel 
if they make the Pope his Vicar Antichrist, when they make Christ 
himself an Idol :) these religious duties doth the Pope, wheras Anti- 
christ shal worship none, nor pray to any, at the least openly. 

1633, 1816. — Most ancient writers expound this of the Temple 



352 



DOCTRINES OF THE CHURCH OF ROME. 



in Hierusalem, which they thinke Antichrist shal build up againe, 
as being of the Jewes stock, and to be acknowledged of that 
obstinate people, according to our Saviour's prophecie, (Jo. 5) for 
their expected and promised Messias. Not that he shal suffer 
them to worship God by their old manner of Sacrifices ; (al which 
he wil either abolish, or convert to the only adoration of himself ; 
though at the first to apply himself to the Jewes, he may perhaps 
be circumcised and keep some part of the law) for it is here said 
that he shal sit in the Temple as God, that is, he shal be adored 
there by Sacrifice and divine honour, the name and worship of the 
true God wholy defaced. And this they thinke to be the abomina- 
tion of desolation foretold by Daniel, mentioned by our Saviour, 
prefigured and resembled by Antiochus and others, that defaced the 
worship of the true God by prophanation of that Temple, specially 
by abrogating the daily Sacrafice, which was a figure of the only 
Sacrafice and continual oblation of Christes holy body and bloud in 
the Church, as the abolishing of that was a figure of the abolishing 
of this, which shal be done principally and most universally by Anti- 
christ himself (as now in part by his forerunners) throughout al 
Nations and Churches of the world, (though then also Masse may 
be had in secret, as it is now in Nations where the secular force of 
some Princes prohibiteth it to be sayd openly.) For although he 
may have his principal seat and honour in the Temple and citie of 
Hierusalem, yet he shal rule over the whole world, and specially 
prohibit that principal worship instituted by Christ in his Sacra- 
ments, as being the proper Adversarie of Christes person, name, law, 
and Church. The prophanation and desolation of which Church by 
taking away the Sacrifice of the Altar, is the proper abomination 
of desolation, and the worke of Antichrist only. 

S. Augustin therefore and others doe thinke, that this sitting of 
Antichrist in the Temple, does signifie his sitting in the Church of 
Christ, rather then in Salomon's Temple. Not as though he should 
be a cheefe member of the Church of Christ, or a special part of his 
body mystical, and be Antichrist and yet withal continuing within 
the Church of Christ, as the Heretikes feine, to make the Pope 
Antichrist (wherby they plainly confesse and agnise that the Pope 
is a member of the Church, and in the very bosome of the Church, 
say they:) for that is ridiculous, that al Heretikes whom S. John 
calleth Antichristes as his precursours, should goe out of the Church, 
and the great Antichrist himself should be of the Church, and in 



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353 



the Church and continue in the same. And yet to them that make 
the whole Church to revolt from God, this is no absurditie. But 
the truth is, that this Antichristian revolt here spoken of, is from 
the Catholike Church : and Antichrist, if he ever were of or in the 
Church, shal be an Apostata, and a renegate out of the Church, and 
shal usurp upon it by tyrannie, and by chalenging worship, religion, 
and government therof, so that himself shal be adored in al the 
Churches of the world which he list to leave standing for his honour. 
And this is to sit in the temple, or against the Temple of God, as 
some interpret. If any Pope did ever this, or shal doe : then let the 
Adversaries cal him Antichrist. 

And let the good reader observe, that there be two special causes 
why this great man of sinne is called Antichrist. The one is, for 
impugning Christes kingdom in earth, that is to say, his spiritual 
regiment which he constituted and appointed in his Church, and the 
forme of government ordained therin, applying al to himself by sin- 
gular tyrannie and usurpation, in which kind, S. Athanasius is bold 
to cal the Emperour, Constantius being an Arian Heretike, Anti- 
christ, for making himself Prince over the Bishops and President of 
Ecclesiastical judgments. The other cause is for impugning Christes 
Priesthood, which is only or most properly exercised in earth by the 
Sacrafice of the holy Masse, instituted for the commemoration of 
his death, and for the external exhibition of godly honour to the 
B. Trinitie, which kind of external worship by Sacrifice no lawful 
people of God ever lacked. And by these two things you may easily 
percieve, that the Heretikes of these daies doe more properly and 
neerly prepare the way to Antichrist and to extreme desolation, then 
ever any before : their special herisie being against the spiritual 
Primacie of Popes and Bishops, and against the Sacrifice of the 
altar, in which two the soveraigntie of Christ in earth consisteth. 

2 Thessalonians ii. 6. Douay, 1633. — And now what letteth, 
you know : that he may be revealed in his time. 

1633, 1816. — S. Augustin professeth plainly that he under- 
standeth not these words, not that that followeth of the mysterie of 
iniquitie, and least of al that which the Apostle addeth : Only that 
he which holdeth now, doe hold, §c. Which may humble us al 
and stay the confident rashness of this time, namely of Heretikes, 
that boldly feine herof whatsoever is agreeable to their heresie and 
phantassie. The Apostle had told the Thessalonians before by word 
of mouth a secret point which he would not utter in writing, and 

2 A 



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DOCTRINES OF THE CHURCH OF ROME. 



therfore referreth them to his former talke. The mystirie of iniquitie 
is commonly referred to Heretikes, who worke to the same, and 
doe that that Antichrist shal doe, but yet not openly, but in covert 
and under the cloke of Christes name, the Scriptures, the word of 
the Lord, shew of holines, &c. Wheras Antichrist himself shal 
openly attempt and atchieve the foresaid desolation, and Satan now 
serving his turne by Heretikes underhand, shal toward the last end 
utter, reveale, and bring him forth openly. And that is here, to be 
revealed, that is, to appeare in his owne person. 

These other words, Only that he which now holdeth, hold ; some 
expound of the Emperour, during whose continuance in his state, 
God shal not permit Antichrist to come, meaning that the very 
Empire shal be wholy desolate, destroied and taken away before or 
by his coming : which is more then a defection from the same, 
whereof was spoken before ; for there shall be a revolt from the 
Church also, but it shal not be utterly destroied. Others say, that 
it is an admonition to al faithful, to hold fast their faith and not to 
be beguiled by such as under the name of Christ or Scriptures seeke 
to deceive them, til they that now pretend religion and the ghospel, 
end in a plaine breach, revolt, and open Apostasie by the appearance 
of Antichrist. Whom al Heretikes serve in mysterie, that is, covertly 
and in the Divel's meaning, though the world seeth it not, nor 
themselves at the beginning thought it, as now every day al men 
more and more perceive they tend to plaine Atheisme and Anti- 
christianisme. 

2 Thesalonians ii. 9. Douay, 1633. — Whose comming is accord- 
ing to the operation of Satan, in al power, and lying signes and 
wonders. 

1633, 1816. — Satan, whos power to hurt is abridged by Christ, 
shal then be let loose, and shal assist Antichrist in al manner of 
signes, wonders, and false miracles, wherby many shal be seduced, 
not only Jewes ; but al such as be deceived and caried away by vulgar 
speach only, of Heretikes that can worke no miracles much more 
shal follow this man of sinne doing so great wonders. And such 
both now doe follow Heretikes, and then shal receive Antichrist, 
that deserve so to be forsaken of God, by their forsaking of the 
unitie and happie fellowship of SS. in the Catholike Church, where 
only is the charitie of truth, as the Apostle here speaketh. 

1 Timothy iii. 15. Douay, 1633. — But if I tary long, that 
thou maiest know how thou oughtest to converse in the house of 



POPE AND COUNCIL. 



355 



God, which is the Church of the living God, the piller and ground 
of truth. 

1633, 1816.— Al the world being God's, yet the Church only is 
his house, the Rectour or Ruler wherof at this day (saith S. Ambrose 
upon this place) is Damasus. Where let our loving brethren note 
wel, how cleare a case it was then, that the Pope of Rome was not 
the Governour only of one particular See, but of Christes whole house, 
which is the Universal Church, whose Rectour this day is Gregorie 
the thirteenth. 

1633, 1816. — This place pincheth al Here tikes wonderfully, and 
so it ever did, and therfore they oppose themselves directly against 
the very letter and confessed sense of the same, that is, cleane con- 
trarie to the Apostle : some saying, the Church to be lost or hidden : 
some, to be fallen away from Christ these many Ages : some, to be 
driven to a corner only of the world : some, that it is become a 
stewes and the Seat of Antichrist : lastly, the Protestants most 
plainly and directly, that it may and doth erre, and hath shamefully 
erred for many hundred yeares togather. And they say herein like 
themselves, and for the credit of their owne doctrine, which cannot 
be true in very deed, except the Church erre, even the Church of 
Christ, which is here called the house of the living God. 

But the Church which is the house of God, whose Rectour (saith 
S. Ambrose) in his time was Damasus, and now Gregorie the thir- 
' teenth, and in the Apostle's time S. Peter, is the piller of truth, the 
establishment of al veritie : therfore it cannot erre. It hath the spirit 
of God to lead it into al truth til the world's end : therfore it cannot 
erre. Christ is in it til the end of the world, he hath placed in it 
Apostles, Doctours, Pastours, and Rulers to the consummation and 
ful perfection of the whole body, that in the meane time we be not 
caried about with every blast of doctrine : therfore it cannot erre. 
He hath praied for it, that it be sanctified in veritie, that the faith of 
the cheefe Governour thereof faile not : it is his house, his spouse, 
his body, his lot, Kingdom and inheretance given him in this world : 
he loveth it as is owne flesh, and it cannot be divorced or separated 
from him, therfore it cannot erre. The new Testament, Scriptures, 
Sacraments, and Sacrafice cannot be changed, being the everlasting 
dowrie of the Church, continued and never rightly occupied in any 
other Church but in this our Catholike Church : therfore it cannot 
erre. And therfore al those points of doctrine, faith, and worship, which 
the Arians, Manichees, Protestants, Anabaptistes, other old or new 

2 a 2 



356 



DOCTRINES OF THE CHURCH OF ROME. 



Heretikes, untruely thinke to be errours in the Church, be no errours 
indeed, but themselves most shamfully are deceived, and so shal be 
stil, til they enter againe this house of God, which is the piller aud 
ground of al truth : that is to say, not only itself free from al errour 
in faith and religion, but the piller and stay to leane unto in al 
doubts of doctrine, and to stand upon against al heresies and errours 
that il times yeald, without which there can be no certaintie nor 
securitie. And therfore the holy Apostles, and Councels of Nice 
and Constantinople, made it an article of our creed, to beleeve the 
Catholike and Apostolike Church. Which is, not only to acknow- 
ledge that there is such a Church, as Heretikes falsly say ; but that 
that which is called the Catholike Church, and knowen so to be, 
and communicateth with the See Apostolike, is the Church : and 
that we must beleeve, heare, and obey the same, as the touch stone, 
piller, and firmament of truth. For, al this is comprised in that 
principle, I believe, the Catholike Church, And therfore the Council 
of Nice said, I believe in the Church, that is, I believe and trust the 
same in al things. 

Neither can the Heretikes escape by flying from the knowen 
visible Church, to the hid congregation or companie of the Pre- 
destinate. For that is but a false phantastical apprehension of 
Wicleffe and his followers, the companie of the Predestinate maketh 
not any one Society among themselves, many of them being yet un- 
borne, and many yet Infidels and heretikes, and therfore be not of* 
the one house of God which is here called, the piller of truth. And 
those of the Predestinate that be already of the Church, make not a 
several companie from the knowen Catholike Church, but are bap- 
tised, houseled, taught, they live and die in the common Catholike 
visible Church, or els they can neither receive Sacrament nor salva- 
tion. S. Paul instructeth not Thimothee how to teach, preach, 
correct and converse in the invisible societie of the predestinate, but 
in the visible house of God. So that it must needs be the visible 
Church which cannot erre. 

If any make further question, how it can be that any companie 
or societie of men (as the Church is) can be void of errour in faith, 
seeing al men may erre : he must know that it is not by nature, 
but by privelege of Christes presence, of the holy Ghost's assistance, 
of our Lordes promise and praier. See S. Augustine upon these 
wordes of the 118 Psalme. Where he hath goodly speaches of this 
matter. For the same purpose also these wordes of Lectantius are 



POPE AND COUNCIL. 



357 



very notable : It is the Catholike Church only, that keepeth the 
true worship of God ; this is the fountain of truth, this the house 
of faith, this the Temple of God : whither if any man enter not, or 
from which if any man goe out, he is an alien and stranger from the 
hope of everlasting life and salvation. No man must by obstinate 
contention flater himself, for it standeth upon life and salvation, 
&:c., S. Cyprian saith, The Church never departeth from that which 
she once hath knowen. S. Irenaeus saith, that the Apostles have 
laid up in the Church as in a rich treasurie, al truth. And, that 
she keepeth with most sincere diligence, the Apostle's faith and 
preaching. It were an infinit thing to recite al that the Fathers say 
of this matter, al counting it a most pernicious absurditie to affirm, 
that the Church of Christ may erre in religion. 

1843. — Therefore the church of the living God can never uphold 
error, nor bring in corruptions, superstition, or idolatry. 

2 Timothy iv. 21. Douay, 1633. — Make haste to come before 
winter. Eubulus and Pudens, and Linus and Claudia, and al the 
brethren, salute thee. 

1633. — This Linus was Coadjutour with and under S. Peter, and 
so counted second in the number of Popes. 

1633, 1816. — Hebrews. Argument, page 552, from line 7 from 
bottom to line 3. — Yet (the Church at Jerusalem) is said to consist of 
two sorts, Greeks and Hebrews. Which againe is manifest, Phil, iii., 
where S. Paul comparing himself with the Judaical false Apostles, 
saith, that he also is an Hebrew of Hebrews. Finally, they seeme 
to have beene those Jewes which were borne in Jurie, which for the 
most part dwelled also there. Therfore to the Christian Jewes in 
Hierusalem and in the rest of Jurie, S. Paul writeth this Epistle, 
out of Italie : saying thereupon, The brethren of Italie salute 
you. Heb. xiii. By which words, and by these other in the 
same place, Know ye our brother Timothee to be dismissed, with 
whom (if he come the sooner) I will see you, it is evident, that he 
wrote this, not only after he was brought prisoner to Rome, wherein 
S. Luke endeth the Acts of the Apostles, but also after he was set 
at libertie there againe. 

1633, 1816.— The Argument of the 1st Epistle of S. Peter.— 
Of S. Peter we read at large both in the Ghospels, and in the Actes 
of the Apostles ; and namely, that Christ designed him, and also 
made him his Vicar, (as S. Matthew for that cause in the Cata- 
logue of the Apostles calleth him Primus, the first, and al antiquitie, 
Princeps Apostolorum, the prince of the Apostles) and that he 



358 



DOCTRINES OF THE CHURCH OF ROME. 



accordingly executed that office after Christes departure, planting 
the Church first amongst the Jewes in Hierusalem and in al that 
countrey and coasts about, as Christ also himself before had preached 
to the Jewes alone. 

But preaching at length to the Gentils also, according to Christes 
commission, (Matthew xxviii. 19,) and being now come to Rome, 
the head citie of the Gentils, from thence he writeth this Epistle 
to his Christian. Jewes, having care of them in his absence, no lesse 
then when he was present : and not to the Jewes that were at home, 
(belike because they had S. James, or his Successour S. Simon 
Cleophae, resident with them) but to them that were dispersed in 
Pontus, Galatia, Cappadocia, and Bythynia. 

And that he writeth it from Rome, himself signifieth, saying : 
The Church that is in Babylon saluteth you. Where by Babylon 
he meaneth Rome, as al antiquitie doth interpret him, not that he 
so calleth the Church of Rome, but the Heathen state of the Romane 
Empire, which then, and 300 yeares after, unto the conversion of 
Constantinus the Emperour, did persecute the elect Church of Rome, 
in so much that the first thirty- three Bishops thereof unto Silvester 
were al Martyrs. 

2 Peter i. 15. Douay, 1633. — And I wil doe my diligence, you 
to have often after my decease also, that you may keep a memorie 
of these things. 

1633, 1816. — These words though they may be easily altered by 
construction into divers senses not untrue, yet the correspondence 
of the parts of the sentence going before and following, give most 
plaine this meaning, that as during his life he would not omit to 
put them in memorie of the things he taught them, so after his 
death (which he knew should be shortly) he would not faile to 
endeavour that they might be mindful of the same. Signifying that 
his care over them should not cease by death, and that by his inter- 
cession before God after his departure, he would doe the same thing 
for them that he did before in his life by teaching and preaching. 
This is the sense that the Greek Scholics speak of, and this is most 
proper to the text and consonant to the old use of this Apostle and 
other Apostolike Saints and Fathers of the Primitive Church. 

S. Clement in his epistle to S. James our Lordes brother, wit- 
nesseth, that S. Peter encouraging him to take after his decease the 
charge of the Apostolike Romane See, promised that after his depar- 
ture he would net cease to pray for him and his flock, therby to ease 
him of his pastoral burden. And S. Leo the great one of his Sue- 



POPE AND COUNCIL. 



359 



cessours in the said See, often attributeth the good administration 
and government thereof to S. Peter's praiers and assistance : namely 
in these goodly words. We are much bound (saith he) to give 
thanks to our Lord and Redeemer Jesus Christ, that hath given so 
great power to him whom he made the Prince of the whole Church ; 
that if in our time also any thing be done wel and be rightly ordered 
by us, it is to be imputed to his workes and his government, to whom 
it was said, And thou being converted confirm thy brethren : to whom 
our Lord after his resurrection said thrice, Feed my sheep, which 
now also without doubt the godly Pastour doth execute, confirming 
us with his exhortations, and not ceasing to pray for us, that we be 
overcome with no tentation, &c. 

Yet it was a common thing in the Primitive Church among the 
ancient Christians, and alwaies since among the faithful to make 
covenant in their life time, that whether of them went to heaven 
before the other, he should pray for his friend and fellow yet alive. 
See the Ecclesiastical historie of the holy Virgin and Martyr 
Potamiaena, promising at the houre of her Martyrdom, that after 
her death she would procure mercie of God to Basilides, one cf the 
souldiars that led her to execution, and so she did. Also S. Cyprian, 
Let us (saith he) — pray mutually one for another, and whether cf us 
two shal by God's clemencie be first called for, let his love continue, 
and his praier not cease for his brethren and sisters in the world. So 
said this holy Martyr at that time when Christians were so farre 
from Calvinisme (which abhorreth the praiers of Saints and praying 
to them) that to be sure, they bargained beforehand to have the 
Martyrs and other Saints to pray for them. The same S. Cyprian 
also in his booke, after a Godly exhortation made to the holy Virgins 
or Nonnes in his time, speaketh thus unto them : Only then have us 
in remembrance, when your virginitie shal begin to be honoured : 
that is after their departure. Where he insinuateth the use of the 
Catholike Church in keeping the festival daies and other duties 
towards the holy Virgins in heaven. S. Hierom also in the same 
manner speaketh to Heliodorus, saying, that when he is once in 
heaven, then he wil pray for him that exhorted and incited him to 
the blessed state of the Monastical life. 

And so doth he speake to the virtuous Matrone Paula after her 
death, desiring her to pray for him in his old age, affirming that she 
shal the more easily obtaine, the neerer she is now joyned to Christ 
in heaven. It were to long to report, how S. Augustin desireth to 



360 



DOCTRINES OF THE CHURCH OP ROME. 



be holpen by S. Cyprian's praiers (then, and long before a saint in 
heaven) to the understanding of the truth concerning the peace and 
regiment of the Church. And in another place the same holy 
Doctour alleageth the said Cyprian saying, that great numbers of 
our parents, brethren, children, friends, and other, expect us in 
great solicitude and carefulnes of our salvation, being sure of their 
owne. S. Gregorie Nazianzen in his orations of the praise of S. 
Cyprian, and of S. Basil also, declareth how they pray for the 
people. Which two Saints he there invocateth, as al the ancient 
Fathers did, both generally al Saints, and (as occasion served) par- 
ticularly their special Patrones. Among the rest see how holy 
Ephrem praied to our B. Ladie with the same terms of Advocate, 
Hope, Keconciliatrix that the faithful yet use, and the Protestants 
cannot abide. S. Basil and others. Finally, al the Fathers are ful 
of these things : who better knew the meaning of the Scripture and 
the sense of the Holy Ghost, then these now interpreters doe. 

Jude i. 11. Douay, 1633. — Woe unto them, which have gone 
in the way of Cain : and with the errour of Balaam, have for reward 
powred out themselves, and have perished in the contradiction of Core. 

1633, 1816. — The Apostle would have Heretikes specially to be 
knowen, by the resemblance they have, first to Cain, in that for 
envy that his brother's service and Sacrafice was accepted and his 
rejected, slew his said brother, and was a fugitive from the face and 
Citie of God, which is the Church. Secondly, by their resemblance 
to Balaam, who for money was induced to curse God's people, as 
covetousnes is commonly the cause that first maketh Heretikes and 
false Prophets. Whereupon S. August, saith : He is an Heretike 
that for temporal commodities sake either coineth or followeth new 
opinions. And lastly, by the resemblance they have with the 
ancient and notorious Schismatike Core, and his companions, who 
forsooke the ordinarie Priesthood appointed by God and would needs 
doe Sacrafice themselves without lawful calling. 

Such indeed be al Heretikes, and such be al their sacraments, 
service, and offices in their Church, as Core's were in his schisma- 
tical tabernacles. And as pride was the cause of his revolting from 
the obedience of Moyses and Aaron his Priests and true Governours ; 
so is intolerable pride the cause of al Heretikes forsaking their law- 
ful Pastours and Rulers and namely of forsaking Christ's owne Vicar 
in Earth, our true Aaron, as S. Bernard calleth him. To al such 
forsakers the Apostle here giveth the curse and Vce due to the said 



POPE AND COUNCIL. 



361 



three, Cain, Balaam, and Core, and telleth them that the storme of 
darknes and eternal damnation is provided for them : most lively 
describing al Heretikes (as in some we to our woe have experience 
by their manners in our daies) in al this passage even to the end of 
the Epistle. 

1843. — Heretics follow the way of Cain, by murdering the souls 
of their brethren ; the way of Balaam, by putting a scandal before 
the people of God, for their own private ends ; and the way of Core 
or Korah, by the opposition to the church. Governors of divine 
appointment. 

Apocalyps xii. 14. Douay, 1 633. — And there were given to the 
woman two wings of a great Egle, that she might flie into the desert 
unto her place, where she is nourished for time and times, and half 
a time, from the face of the Serpent. 

1633. — This often insinuation that Antichrist's reigne shal be 
but three yeares and a halfe, proveth that the Heretikes be exceed- 
ingly blinded with malice, that hold the Pope to be Antichrist, who 
hath ruled so many ages. 

Apocalypse xiii. 18. Douay, 1633. — Here is Wisedom: He that 
hath understanding, let him count the number of the beast. For it 
is the number of a man ; and the number of him is six hundred 
sixtie six. 

] 633. — Though God would not have it manifest beforehand to 
the world, who in particular this Antichrist should be : yet it pleased 
him to give such tokens of him, that when he commeth, the faithful 
may easily take notice of him, accordingly as it is written of the 
event of other prophecies concerning our Saviour, That when it is 
come to passe you may beleeve. In the meane time we must take 
heed that we judge not over rashly of God's secrets : the holy writer 
here signifying, that it is a point of high understanding, illuminated 
extraordinarily by God's spirit, to recken right and decypher truely 
beforehand, Antichrist's name and person. 

1633. — A man he must be, and not a Divel or spirit, as here it 
is cleere, and by S. Paul, where he is called the man of sinne. 
Againe, he must be one perticular person, and not a number, suc- 
cession, or whole order of any degree of men : because his proper 
name and the peculiar number, and the characters therof be (though 
obscurely) insinuated. Which reproveth the wicked vanitie of Here- 
tikes, that would have Christ's owne Vicars, the Successours of his 
cheefe Apostle, yea the whole order of them for many ages togather, 
to be this Antichrist. Who by his description here and in the said 



362 



DOCTRINES OF THE CHURCH OF ROME. 



Epistles to the Thessalonians, must be one special man, and of a 
particular proper name, as our Lord Jesus is. And whosoever he be 
these Protestants undoubtedly are his Precursours. For as they 
make his way by ridding away Christ's images, crosse, and name, so 
they exceedingly promote the matter by taking away Christ's cheefe 
Minister, that al may be plaine for Antichrist. 

If the Pope had been Antichrist, and had been revealed now a good 
many yeares sithence, as these fellowes say he is to them, then the 
number of this name would agree to him, and the prophecie being now 
fulfilled, it would evidently appeare that he bare the name and number 
here noted. For (no doubt) when he commeth, this count of the letters 
or number of his name which before is so hard to know, wil be easie. 
For he wil set up his name in every place, even as we faithful men 
doe now advance Jesus. And what name proper or appellative 
of al or any of the Popes doe they find to agree with this number, 
notwithstanding they boast that they have found the whole order 
and every of them these thousand yeares to be Antichrist, and the 
rest before even from S. Peter, foreworkers toward his Kingdom. 

1633. — For as much as the ancient Exposi tours and other doe 
thinke (for certain knowledge thereof no mortal can have without 
an expresse revelation) that his name consistcth of so many, and 
such letters in Greeke as according to their manner of nurabring 
by the Alphabet make 666. And forasmuch as the letters making 
that number, may be found in divers names both proper and common ; 
(as S. Irenaeus and others findeth them, in Latinos, &c, and some of 
this age in Luderus, which was Luther's name in the Alman tongue :) 
therefore we see there can be no certaintie, and every one frameth 
and applieth the letters to his owne purpose. And most absurd 
folly it is of the Heretikes, to applie the word Latinos to the Pope : 
neither the whole order in common, nor ever any particular Pope 
being so called. And S. Irenaeus the first that observed it in that 
word, applyed it to the Empire and state of the Romane Emperour, 
which then was Heathen, and not to the Pope of his daies or after 
him : and yet preferred the word, Teitan, as more agreable, with 
this admonition, that it were a very perilous and presumptuous 
thing to define any certaintie before hand, of that number and name. 
And truely whatsoever the Protestants presume herein of the Pope, 
we may boldly discharge Luther of that dignitie, He is undoubtedly 
one of Antichrist's Precursours, but not Antichrist himself. 

1843 — The numeral letters of his name shal make up this number. 



CHAPTER XX. 



TRADITION. 

Genesis i. I. Douay, 1635. — In the beginning God created 
heaven and earth. 

1 635. — Holie Moyses telleth what was done in the beginning of 
the world, and so forward even til his owne time, writing above two 
thousand and four hundreth yeares after the beginning. Al which 
being incomprehensible by humane wit or discourse, he knew partly 
by revelations from God, for he had the guift of Prophecie in most 
excellent sort ; partly by tradition from his elders, who learned of 
their fathers. For until that time the Church had only traditions 
of such things as were revealed to special men, whereby we # see the 
great authority of traditions, before there were Scriptures. And 
since Scriptures were written they are also necessary, for three 
special reasons. First, for that we are only assured by tradition of 
the Church, that those books are indeed holy Scriptures, which are 
so accounted, and not by the Scripture itselfe, for that were to prove 
the same by the same, until we be assured of some part, that proveth 
some other parts. And this made S. Augustin to say plainly, that 
he could not believe the Ghospel except the Church told him which 
is the Ghospel. Secondly, holy Scriptures being once knowen to be 
the word of God, and so of most eminent authoritie of al writings in 
the world, as S. Augustin, S. Hierom, and al other Fathers agree, 
yet for the true understanding of the same, both the Scripture itselfe 
and the ancient Fathers remit us to the Church, namely, to those in 
the Church that are appointed by God's ordinance, in the high place 
he hath chosen. Which were the High Priests in the Old Testa- 
ment, as appeareth, Deut. xvii., Matt, xxiii., Joan xi. And in the 
New Testament, S. Peter and his Successours, for whom Christ 
prayed that his faith should not faile : and therfore commanded him 
to confirme his brethren, Luc. xxii. Thirdly, for things not ex- 
pressed in particular in holy Scripture, the Scripture and Fathers 
doe likewise remit us to traditions, and to the judgement and testi- 
monie of the Church. Christ saying to his Apostles : He that 



364 



DOCTRINES OF THE CHURCH OF ROME. 



heareth you heareth me. The Apostles doubted not to say : It 
seemed good to the Holie Ghost and to us. And S. Paul willed 
the Thessalonians to hold the traditions, which they had learned, 
whether.it were by word, or by his Epistle. 

Exodus vii. 11. Douay, 1635. — And Pharoah called the wise 
men and the enchanters : and they also by Egyptian enchantmens 
and certain secrecies did in like manner. 

1635, 1816, 1843. — James and Membres, 2 Tim. iii., knowen by 
tradition. 

Continuance of the Church, vol. i. page 182. 

Douay, 1635. — Divers other rites were knowen and observed by 
Tradition. So Abraham paid Tythes to his spiritual Superiour, 
(Gen. xiv.) taught his children and familie to keep the way of our 
Lord and doe judgement and justice (Gen. xviii. 19). Isaac and 
Jacob kept and taught the Ordinances, Precepts, and Ceremonies, 
of their Ancesters, without lawes or precepts written (Gen. xxvi.) 
Judas commanded his second sonne to take the widow of his brother 
decease^ without children (Gen. xxxviii.) The children of Israel 
abstained from eating the sinew of the thigh, — in remembrance that 
the sinew of Jacob's thigh was shrunke (Gen. xxxii.) 

Leviticus xxiii. 2. Douay, 1635. — Speake to the children of 
Israel, and thou shalt say to them : These are the festivities of our 
Lord, — which you shal cal holie. 

1635. — As other lawes written by Moyses concerning Sacrifices, 
Sacraments, Degrees hindering Mariage, punishments of Sinnes, 
and the like, are partly moral, pertaining to the law of nature, partly 
ceremonial, or judicial, which may be altered ; so this law of fes- 
tivities is partly moral, for that al men are bound to keep some 
festival dayes in honour of God, partly ceremonial, and so the 
Sabbath-day was kept holie in the Old Testament, the seventh day 
of the weeke, and other feasts, the dayes here prescribed. But these 
particular feasts and times are abrogated by Christ, whom they 
prefigured. In so much that now it is not lawful to keep, them, for 
it would signifie that Christ were not come, as S. Paul teacheth 
(Rom. xiv., Galat. iv., Colloss. ii., and in other places) and it were 
plaine Judaisme and Heresie, condemned by the Councel of Laodicia, 
cap. 19, accursing them that Judaize abstayning that day from 
works. S. Gregorie also refuteth this heresie, shewing that Anti- 
christ wil embrace it favouring the Jewes : in place whereof the next 
day (which we cal Sunday) is made a perpetual holie day, by autho- 



TRADITION. 



365 



ritie of the Church, and called our Lord's day, Apoc. i. And this 
change the Protestants confesse to be lawful and necessarie, though 
we have no other expresse scripture, when, or by whom it was done, 
but only that S. John had his revelation in our Lord's day, but 
by perpetual tradition al Christians know, that the day after the 
Sabbath is our weeklie holie day, in memorie of Christ's Resur- 
rection the same day, and in figure of the general resurrection of al 
men, and of life everlasting to the blessed. The same reason and 
authoritie doe also warrant the change of other feasts, and institution 
of new, in honour of God, our Saviour Jesus Christ, his Mother, and 
other Saints, and in memorie of benefits received, as here we see in 
the old Testament divers were commanded by God, some also insti- 
tuted long after Moyses, as by Mardocheus and other Jewes, 
Esther ix., and the restouration with new dedication of the Altar, 
1 Machab. iv., observed by our Saviour, Joan x. 22. 

Numeri xxxvi. 4. Douay, 1635. — And so it shal come to passe, 
that when the Jubilee, that is, the fiftieth yeare of remission is 
come, the distribution of the lots shal be confounded, and the .posses- 
sion of one shal passe to others. 

1635. — By reason of two former lawes, the one (Levit. xxv.) pro- 
viding that inheritance of landes should not be sold, nor otherwise 
alienated, but until the Jubilee yeare, and then returned to him, or 
his heyres, to whom it pertained before ; the other (Num. xxvii.) 
ordaining that for lack of a sonne, daughters should enherite ; this 
difficultie did rise, in case an enheretrixe did marrie a man of another 
tribe, her lands by that meanes should passe from tribe to tribe, 
and not be restored in the Jubilee yeare. For avoiding of which 
inconvenience a further law is made, that none shal marrie out of 
their own tribe. 

Neverthelesse the tribe of Levi made marriage with the tribe of 
Juda : as appeareth by that Zacharie the priest married Elizabeth, 
cosin to our B. Ladie of the tribe of Juda ; though in the old 
Testament there is no such expresse dispensation, nor explication of 
the law, but by tradition was holden for lawful and practised by so 
holie a man as Zacharie. And not without mysterie, (as S. Augustin 
noteth,) for that Christ the anointed of God, was prefigured by the 
anointing of Kings and Priests, and borne of the royal and priestlie 
tribes, being both a King and a Priest. 

Deuteronomie iv. 2. Douay, 1635. — You shal not adde to the 
word, that I speake to you, neither shal you take away from it : 



see 



DOCTRINES OF THE CHURCH OF ROME. 



keep the commandment of the Lord your God which I command 
you. 

1635. — Moyses cannot meane, that no more should be written, 
nor commanded ; for then the last chapter of this book, and the 
rest of the Bible should not have been written after his death ; 
neither ought the Priests or Prophets to have commanded anie thing 
not expressed in the law. And wheras Protestants say that al other 
Scriptures are included in the Law, or pertaine to explication or per- 
formance therof : we also answer that unwritten Traditions both in 
the old and new Testament are likewise implied, included, or pertaine 
to the explication or performance of the law. For even as the written 
doctrine of the Prophets, yea and of Christ, and his Apostles, in 
general is conteined in the law of Moyses, so also are certaine fasts, 
feasts, rites, ceremonies, and other traditions proved and confirmed 
by general speaches and axiomes written in holie Scriptures, as by 
our Saviour's words to his Apostles, Luc. x. He that heareth you 
heareth me. S. Paul's to other Christians, (1 Cor. x.) other things 
when I come I wil dispose, (2 Thess. ii.) Hold the traditions which 
you have learned : and the like. Wherupon S. Augustin giveth 
this rule, that albeit an evident example cannot be produced of holie 
Scripture, yet the truth of the same Scriptures is holden by us, when 
we doe that pleaseth the whole Church, which the authoritie of 
Scriptures commendeth. The same he teacheth in manie other 
places. So doe S. Epiphanius, S. Hierom, S. Chrysost., S. Basil, 
and S. Irenaeus. 

Psalm lxxvii. 3. Douay, 1635. — How great things have we 
heard and have knowne them, and our fathers have told us. 

] 635. — Which partly we know by written holie Scriptures, partly 
by Traditions. 

Matthew i. 25. Douay, 1633. — And he knew her not til she 
brought forth her first-borne Sonne : and called his name Jesus. 

1633. — Helvidius of old abused the wordes, til, and first-borne, 
against the perpetual virginity of our B. Ladie, which truth though 
not expressed in Scripture, yet our Adversaries also do grant, and 
Helvidius for denial therof was condemned for an heretike by tra- 
dition only. 

1816, 1843. — From these words Helvidius and other heretics 
most impiously inferred that the Blessed Virgin Mary had other 
children besides Christ. But S. Jerom shews by divers examples, 
that this expression of the Evangelist was a manner of speaking, 



TRADITION. 



367 



usual among the Hebrews, to denote by the word until, only what is 
done, without any regard to the future : Thus it is said, Genes, viii., 
That Noe sent forth a raven, which went forth and did not return till 
the waters were dried up on the earth. That is, did not return any 
more. Also Isaias xlvi., God says : I am till you grow old. Who 
dare infer that God should then cease to be ? Also in the book of 
Machab. — And they went up to mount Sion with joy and gladness, 
and offered holocausts, because not one of them was slain till they 
returned in peace. That is, not one was slain, before or after they 
had returned. God said to his divine Son : Sit on my right hand 
till I make thy enemies thy foot stool. Shall he sit no longer after 
his enemies are subdued ? Yea, and for all eternity. S. Jerom also 
proves by Scripture examples, that an only begotten son, was also 
called first-born, or first-begotten : because according to the law, the 
first-born males were to be consecrated to God : Sanctify unto me, 
saith the Lord, every first-born that openeth the womb among the 
children of Israel. 

Luke iv. 2. Douay, 1633. — Fourtie daies and was tempted of 
the Divel. And he did eate nothing in those daies ; and when they 
were ended, he was an hungred. 

1633, 1816.— The Churches fast of 40 daies (called Lent) 
commeth of this, and is an Apostolical tradition. 

John xxi. 25. Douay, 1633. — But there are many other things 
also which Jesus did : which if they were written in particular, 
neither the world itself I thinke were able to conteine those books 
that should be written. 

1633. — How few things are written of Christes actes and doc- 
trine in comparison of that which he did and spake : and yet the 
Heretikes wil needs have al in Scripture, trusting not the Apostles 
owne preaching, or report of any thing that our Maister did or said, 
if it be not written. 

Acts xv. 41. Douay, 1633. — And he walked through Syria and 
Cilicia, confirming the Churches, commanding them to keepe the 
precepts of the Apostles and the Ancients. 

1633. — Not only the things commanded by Christ's expresse 
word, or written in the Scriptures (as our Heretikes hold) but what- 
soever the Apostles and Rulers of the Church command, is to be 
kept and obeied. See these wordes repeated againe, and that in the 
Greeke lest any man cavil, because here the Greeke hath them not. 

Acts xx. 35. — Douay, 1633. — I have shewed you al things, that 



368 



DOCTRINES OF THE CHURCH OF ROME. 



so labouring, you must receive the weake, and remember the word 
of our Lord Jesus, because he said : It is a more blessed thing to 
give rather than to take. 

1633, 1816. — Among many other infinit goodly things and 
speaches which Christ spake and be not written in the Ghospels, 
this sentence is one : which S. Paul heard of some of the Apostles 
daily conversant with him, or els learned of Christ himself, or of the 
Holy Ghost. And it signifieth, that whereas the world commonly 
counteth him happie that receiveth any benefit, as alines either tem- 
poral or spiritual, yet indeed he that giveth or bestoweth, is more 
happie. Which if the world did wel consider, men would give almes 
faster then they doe, if it were but for their owne benefit. 

A Table of the other Apostles. Douay, 1633, p. 338; 1816, 
p. 211. — The Actes of the rest of the twelve Apostles be not much 
written of in this booke. But as other Ecclesiastical Writers doe 
testifie, they preached specially in these Nations, as followeth : 
Andrew in Achaia, John in Asia, Philip in Phrygia, James in 
Jewrie, Bartholomew in Scythia, Thomas in India, Matthew in 
Ethiopia, Simon in Persia, Thaddeus in Mesopotamia, the other 
James in Spaine, Matthias in Palestine. So distributing themselves 
throughout the world, to gather one Catholike Church of al Nations, 
according as Christ gave them commission (Matt, xxviii. 19) : and 
as it was prophecied of them before — Psalm xviii., Their sound is gone 
forth into everie countrie, and their words into the ends of the whole 
world. But before they departed one from another (the time whereof 
is not certainly knowen) al twelve assembling together, and ful of 
the Holy Ghost, each laying downe his sentence, agreed upon twelve 
principal Articles of the Christian faith, and appointed them for a 
rule to al Beleevers : which is therfore called and is the Apostles 
Creed : not written in paper, as the Scripture, but from the Apostles 
delivered by tradition. Which, as of old, so at this day al solemn ely 
professe in their Baptisme, either by themselves or by others : and 
al that be of age and capacitie, are bound to know and beleeve everie 
Article of the same. Which are these that follow : 

THE APOSTLES CREED. 

1. I believe in God the Father, Almighty Creatour of Heaven 
and Earth. 

2. And in Jesus Christ, his only Sonne, our Lord. 

3. Who was conceived by the Holy Ghost, born of the Virgin Marie. 



TRADITION. 



369 



4. Suffred under Pontius Pilate, was crucified, dead, and buried : 
Descended into Hel. 

5. The third day he rose againe from death. 

6. Ascended into Heaven : sitteth at the right hand of God the 
Father Almightie. 

7. From thence he shal come to judge the quicke and the dead. 

8. I beleeve in the Holy Ghost, 

9. The Holy Catholike Church : the communion of Saints. 

10. Remission of sinnes. 

11. Resurrection of the flesh. 

12. Life everlasting. Amen. 

Romanes xii. 6. Douay, 1633, 1816. — And having guifts, 
according to the grace that is given us, different, either prophecie 
according to the rule of faith. 

1633, 1816. — By this, and many places of holy writ, we may 
gather, that the Apostles by the Holy Ghost, before they were sun- 
dered into divers Nations, set downe among themselves a certaine 
Rule and forme of faith and doctrine, conteining not only the Articles 
of the Creed, but al other principles, grounds, and the whole plat- 
forme of al the Christian Religion. Which rule was before any of 
the Books of the New Testament were written, and before the faith 
was preached amongst the Gentils : by which not only every other 
inferiour Teacher's doctrine was tried, but al the Apostles and 
Evangelists preaching, writing, interpreting, (which is here called 
prophecying) were of God's Church approved and admitted, or dis- 
proved and rejected. This forme, by mouth and not by Scripture, 
every Apostle delivered to the countrie by them converted. For 
keeping of this forme, the Apostle before praised the Romanes, and 
afterward earnestly warneth them by no man's plausible speach to 
be drawen from the same. This he commendeth to Timothee, calling 
it his Depositum. For not holding this fast and sure, he blameth 
the Galatians, further also denouncing to himself or an Angel 
that should write, teach, or expound against that which they first 
received, Anathema, and commanding alwaies to beware of them that 
taught otherwise. For feare of missing this line of truth, himself, 
notwithstanding he had the Holy Ghost, yet lest he might have 
preached in vaine and lost his labour, he went to conferre with Peter 
and the rest. For the fast keeping of this Rule of truth, the Apos- 
tles held Councels, and their Successours by their example. For the 

2 b- 



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DOCTRINES OF THE CHURCH OF ROME. 



holding of this Rule, and by the measure thereof, were al the Holy 
Scriptures written. For and by the same, al the glorious Doctours 
have made their sermons, commentaries, and interpretations of God's 
word : al writings and interpretations no otherwise admitted nor 
deemed to be of God, but as they be agreable to this Rule. 

And this is the sure Analogie and measure of faith, set downe 
and commended to us every where for the Apostles tradition ; and 
not the phantastical rule or square that every Sect-maister pretendeth 
to gather out of the Scriptures falsely understood and wrested to his 
purpose, by which they judge of Doctour, Scripture, Church, and al. 
Arius had by that meanes a rule of his owne, Luther had his false 
weights, and Calvin his owne also. According to which several 
measure of every Sect, they have their expositions of God's word : 
and in England (as in other infected Countries) they kept of late an 
apish imitation of this prophecying, which S. Paul here and in 
other places speaketh of, and which was an exercise in the primitive 
Church, measured not by every man's peculiar spirit, but by the 
former Rule of faith first set downe by the Apostles. And therfore 
al this new phantastical Prophecying and al other preaching in 
Calvin's schoole, is justly by this note of the Apostle condemned, 
for that it is not according to, but quite against the Rule of faith. 

1 Corinthians xv. 3. Douay, 1633. — For I delivered unto you 
first of al which I also received, that Christ died for our sinnes 
according to the Scriptures. 

1633, 1816. — This deliverie in the Latin and Greeke importeth 
Tradition : So by Tradition did the Apostles plant the Church in 
al truth, before they wrote any thing. 

2 Corinthians iii. 3. Douay, 1 633. — being manifested that you 
are the Epistle of Christ, ministred by us, and written not with 
inke, but with the Spirit of the living God : not in tables of stone, 
but in the tables carnal of the hart. 

1633, 1816. — S. Paul and other holy Writers of Scriptures did 
set downe many things in writing, by penne, inke, and paper, al 
which be of the Holy Ghost : but the special and proper book of 
Christes truth and Ghospel, is not the external writing in those dead 
creatures, but in the harts of the faithful, being the proper subject 
of these truths and graces preached in the new Testament, and the 
habitacle of the Holy Ghost. In the which book of faithful men's 
harts S. Paul wrote divers things not uttered in any Epistle : as 
sundrie of the Apostles wrote the Christian religion in the harts of 



TRADITION. 



371 



their hearers only, and in other material books not at al. Wherof 
S. Ireneus saith : What and if the Apostles also had left no Scrip- 
tures, ought we not to follow the order of the tradition, which 
they delivered unto them to whom they committed the Churches ? 
To the which ordinance many nations of those barbarous people that 
have beleeved in Christ, doe consent without letter or inke, having 
salvation written in their harts, and keeping diligently the tradition 
of the Elders. And S. Hierom in the creed of our faith and hope, 
which being delivered by tradition from the Apostles, is not written 
in paper and inke, but in tables carnal of the hart. And this is the 
Churches book also, whereby and wherin she keepeth faithfully al 
truth written in the harts of those to whom the Apostles did preach, 
with the like diligence as she keepeth and preserveth the other book 
which is of Holy Scriptures, from al corruptions of Heretikes and 
other injuries. 

Colossians ii. 20. Douay, 1633. — If then you be dead with 
Christ, from the elements of this world ; why doe ye yet decree as 
living in the world ? 

1633, 1816. — A marvellous impudent translation of these words 
in the English Bibles thus : Why are you burdened with traditions ? 
Wheras the Greek hath not that signification : but to make the 
name of tradition odious, here they put it out of purpose, not being 
in the Greek and in other places where Traditions are commended — 
(1 Cor. xi. 2, and 2 Thess. ii. 2), and where the Greek is so most 
flatly, there they translate it : Instructions, Ordinances, &c. 

2 Thessalonians ii. 15. Douay, 1633. — Therfore, Brethren, 
stand ; and hold the traditions which you have learned, whether it 
be by word, or by our epistle. 

1633, 1816. — Not only the things written and set downe in the 
holy Scriptures ; but al other truths and points of religion uttered 
by word of mouth and delivered or given by the Apostles to their 
Scholers by tradition, be so here approved and elswhere in the Scrip- 
ture itself that the Heretikes purposely, guilefully, and of il con- 
science (that belike reprehendeth them) refrain in their translations 
from the Ecclesiastical and most usual word Traditions ever more 
when it is taken in good part, though it expresse most exactly the 
signification of the Greek word : but when it soundeth in their fond 
phantasie against the traditions of the Church (as indeed in true 
sense it never doth) there they use it most gladly. Here therfore 
and in the like places, that the reader might not so easily like of 

2 b 2 



372 



DOCTRINES OF THE CHURCH OF ROME. 



Traditions unwritten, here commended by the Apostle, they trans- 
late it, Instructions, Constitutions, Ordinances, and what they can 
invent els, to hide the truth from the simple and unwary Reader, 
whose translations have no other end but to beguile such by art and 
conneivance. 

But S. Chrysostom and the other Greeke Scholies or Commen- 
taries say hereupon, both written and unwritten precepts the Apos- 
tles gave by tradition, and both be worthy of observation. S. Basil 
says, "I account it Apostolike to continue firmely even in un- 
written traditions." And to prove this he alleageth this place of 
S. Paul. In the same book he saith, 11 If we once goe about to 
reject unwritten customes as things of no importance, we shal, ere 
we be aware, doe damage to the principal parts of the faith, and 
bring the preaching of the Ghospel to a naked name/' And for 
example of these necessary traditions, he nameth the signe of the 
Crosse, praying towards the east, the words spoken at the elevation or 
shewing of the holy Eucharist, with diverse ceremonies used before and 
after the Consecration, the hallowing of the font, the blessing of the 
oile, the anointing of the baptized with the same, the three-immersions 
into the font, the words of ab-renunciation and exorcismes of the 
party that is to be baptised, &c. " What Scripture (saith he) 
taught these and such like ? none truly, al comming of secret and 
silent tradition, wherwith our Fathers thought it meet to cover such 
mysteries. S. Hierom reckneth up divers the like traditions willing 
men to attribute to the Apostles such customes as the Church hath 
received in divers Christian Countries. S. Augustin esteemeth the 
Apostolike tradition so much, that he plainely affirmeth in sundrie 
places, not only the observation of certaine festivities, fasts, cere- 
monies, and whatsoever other solemnities used in the Catholike 
Church, to be holy, profitable, and Apostolike, though they be not- 
written at al in the Scriptures ; but he often also writeth, that many 
of the articles of our religion and points of highest importance, are 
not so much to be proved by Scriptures, as by tradition, namely 
avouching that in no wise we could beleeve that children in their 
infancie should be baptized, if it were not an Apostolike tradition. 
Tradition caused him to beleeve that the baptized of Heretikes should 
not be rebaptized, notwithstanding S. Cyprian's authoritie and the 
manifold Scriptures alleaged by him, though they seemed never so 
pregnant. By tradition only, he and others condemned Helvidius 
the Heretike for denying the perpetual virginitie of our Lady. And 



TRADITION. 



373 



-without this, be the Scriptures never so plaine, no Arian, Mace- 
donian, or Eutychian, no Pelagian, no Zuinglian wil yeald. We must 
use tradition (saith S. Epiphanius) for the Scripture hath not al 
things : and therfore the Apostles delivered certaine things in writing, 
certaine by tradition. And for that, he alleageth this place also of 
S. Paul. And againe, There be bounds set downe for the founda- 
tion and building up of our faith, the tradition of the Apostles, and 
holy Scriptures, and succession of doctrine so that truth is every 
way fensed. 

S. Irenaeus hath one notable chapter, that in al questions we must 
have recourse to the tradition of the Apostles : teaching us withal 
the way to trie an Apostolical tradition and to bring it to the foun- 
taine, is by the Apostolike succession of the Bishops, but specially 
of the Apostolike See of Rome : declaring in the same place, that 
there be many barbarous people, simple for learning, but for con- 
stancie in their faith most wise, which never had Scripture, but 
learned only by tradition. Tertullian reckneth up a great number 
of Christian observations or customs (as S. Cyprian in many places 
doth in a manner the same) wherof in fine he concludeth : Of such 
and such if thou require the rule of Scripture, thou shalt find 
none. Tradition shal be alleaged the authour, custom the con- 
firmer, and faith the observer. Origen also of this matter writeth 
in plaine termes that there be many things done in the Church 
(which he there nameth) wherof there is no easier reason to be given 
then tradition from Christ and the Apostles. S. Dionysius Areo- 
pagite referreth the praying and oblation for the dead in the Liturgie 
to an Apostolical tradition. So doth Tertullian, &c. 

We might adde to al this, that the Scriptures themselves, even al 
the books and parts of the holy Bible, be given us by tradition : 
els we should not nor could not take them (as they be indeed) for 
the infallible word of God, no more then the workes of S. Ignatius, 
S. Clement, S. Denys, and the like. The true sense also of the 
Scriptures (which Catholikes have and heretikes have not) remaineth 
stil in the Church by tradition. The Creed is an Apostolike tradi- 
tion. And what Scriptures have they to prove that we must accept 
nothing not expresly written in Scriptures I We have to the con- 
trarie, plaine Scriptures, al the Fathers, most evident reasons, that 
we must either beleeve tradition or nothing at al. And they must 
be asked whether, if they were assured that such things and such 
(which be not expressed in Scriptures) were taught and delivered by 



374 



DOCTRINES OF THE CHURCH OF ROME. 



word of mouth from the Apostles they would beleeve them or no ? 
If they say no, then they be impious that wil not trust the Apostles 
preaching : If they say they would, if they were assured that the 
Apostles taught it : Then to prove unto them this point we bring 
them such as lived in the Apostles daies, and the testimonies of so 
many Fathers, before named neer to those daies, and the whole 
Churches practise and asseveration descending downe from man to 
man to our time. Which is a sufficient proof (at least for a matter of 
fact) in al reasonable men's judgement ; specially when it is knowen 
that S. Ignatius the Apostles equal in time, wrote a book of the 
Apostles traditions, as Eusebius witnesseth. And Tertullian's book 
of prescriptions against Heretikes, is to no other effect but to prove 
that the Church hath this advantage above Heretikes, that she can 
prove her truth by plaine Apostolike tradition, as none of them can 
ever doe. 

2 Thessalonians iii. 6. Douay, 1633. — And we denounce unto 
you, Brethren, the name of our Lord Jesus Christ, that you with- 
draw yourselves from every Brother walking inordinately, and not 
according to the tradition which they have received of us. 

1633. — Here also (as it is noted before 2 Thess. ii. 15) the 
Adversaries in their translation avoid the word, tradition bein<r 
plaine in the Greek lest themselves might seem to be noted as men 
walking inordinately and not according to Apostolike tradition, as 
al Schismatikes, Heretikes, and Rebels to God's Church doe. 

1 Timothee vi. 20. Douay, 1833. — Timothee, keep the 
depositum, avoiding the prophane novelties of voices and oppositions 
of falsely called knowledge. 

1633, 1816. — The whole of the doctrine of our Christianitie 
being taught by the Apostles and delivered to their Successours, and 
comming downe from one Bishop to another, is called the Depositum, 
as it were a thing laid into their hands, and committed unto them 
to keep. Which because it passeth from hand to hand, from Age 
to Age, from Bishop to Bishop without corruption, change, or alte- 
ration, is al one with Tradition, and is the truth given unto the 
holy Bishops to keep, and not to laymen. See the notable dis- 
courses of Vicentius Lirinensis upon this text And it is for this 
great, old, and knowen treasure committed to the Bishops custodie, 
that S. Irenseus calleth the Catholike Church Depositum dives, the 
rich treasurie of truth. And as Clemens Alexandrinus writeth, this 
place maketh so much against al Heretikes who doe al change this 



TRADITION. 



375 



Depositum ; that for it only such men in his daies denied this 
Epistle. The Heretikes of our daies change also the truth, and 
say it is the old truth. But they leap fourteen or fifteen hundreth 
yeares for it over men's heads to the Apostles. But we cal for the 
Depositum ; and aske them in whose hands that truth which they 
pretend was laid up, and how it came downe to them. For it can- 
not be Apostolical, unles it were Depositum in some Timothee's 
hand, so to continue from one Bishop to another until our time and 
to the end. 

2 Timothee iii. 8. Douay, 1633. — But as Jannes and Mambres 
resisted Moyses, so these also resist the truth, men corrupted in 
mind, reprobate concerning the faith. 

1633. — That those Magicians which resisted Moyses, were thus 
called, it is not written in al the old Testament : therfore it came to 
the Apostle's knowledge by tradition, as the Church now hath the 
names of the three Kings, of the penitent theefe, of the souldier that 
pearced Christes side on the Crosse, and of the like. 

1843. — The Magicians of Kino* Pharoah. 

Hebrewes vi. 1. Douay, 1633. — Wherfore intermitting the word 
of the beginning of Christ, let us proceed to perfection, not againe 
laying the foundation of penance from dead workes, and of faith 
toward God. 

1633, 1816. — We see hereby, what the first grounds of Christian 
Institution orCatechisme were in the Primitive Church, and that there 
was ever a necessarie instruction and beleefe of certaine points had 
by word of mouth and tradition, before men came to the Scriptures ; 
which could not treat of things so particularly, as was requisit for 
the teaching of al necessarie grounds. Among these points were the 
twelve Articles conteined in the Apostles Creed : the doctrine of 
penance before Baptisme : the manner and necessitie of Baptisme : 
the Sacrament of Imposition of hands after Baptisme, called Confir- 
mation : The Articles of the Resurrection, Judgement, and such 
like. Without which things first laid, if one should be sent to picke 
faith out of the Scripture, there would be madde rule quickly. See 
S. Augustin. 

1843. — The first rudiments of the Christian doctrine. 

Hebrewes ix. 19. Douay, 1633. — For al the commandement of 
the law being read of Moyses to al the people : he taking the bloud 
of calves and goats, with water and scarlet wool and hyssop, sprinkled 
the very book also itself and al the people. 

1633. — Here we may learne that the Scriptures conteine not al 



376 



DOCTRINES OF THE CHURCH OF ROME. 



necessarie rites or truths, when neither the place to which the 
Apostle alludeth, nor anie other, mentioneth halfe these ceremonies, 
but he had them by tradition. 

Hebrewes xiii. 9. Douay, 1633. — With various and strange doc- 
trine, be not led away. For it is best that the hart be established 
with grace, not with meats: which have not profited those that 
walke in them. 

1633. — New, divers, changeable and strange doctrines to be 
avoided, for such be heretical against which the best remedie or pre- 
servative is alwaies to looke backe to our first Apostles and the holy 
Fathers doctrine. 

James v. 17. Douay, 1633. — Elias was a man like unto us, 
passible, and with praier, he praied that it might not rain upon the 
earth, and it rained not for three yeares and six moneths. 

1633, 1816.— The Scriptures to which the Apostle alludeth, 
make no mention of Elias' praier. Therfore he knew it by tradition 
or revelation. Whereby we see that many things unwritten be of 
equal truth with the things written. 

1 Peter i. 18. Douay, 1633. — Knowing that not with corruptible 
things, gold or silver, you are redeemed from your vaine conversation 
of your Father's tradition. 

1633, 1816. — He meaneth the errours of Gentilitie, or if he write 
to the Jewes dispersed, he meaneth the yoke of the Law with the 
fond and heavy additions of their later Maisters called Deuteroses. 
The Heretikes, to make it sound to the simple against the traditions 
of the Church, corrupt the text, thus, which you have received by 
traditions of the Fathers. 

1 Peter ii. 13. Douay, 1633. — Be subject therfore to every 
humane creature for God : whether it be to King, as excelling : 

1633, 1816. — So is the Greek, but the Protestants in favour of 
the temporal lawes made against the Catholike religion, translate it 
very falsely thus, to al manner ordinances of man : themselves 
boldly rejecting Ecclesiastical decrees as men's ordinances. 

1 John ii. 24. Douay, ] 633. — You, that which you have heard 
from the beginning, let it abide in you. If that abide in you which 
you have heard from the beginning, you also shal abide in the Sonne 
and the Father. 

1633.' — Keepe that firmely and constantly which you have heard 
even from the beginning, by the mouth of the Apostles : and not 
that only which ycu have received by writting. 

2 John 6. Douay, 1633. — And this is charitie, that we walke 



TRADITION. 



377 



according to his commandements. For this is the commandement, 
that as you have heard from the beginning, you walke in the same : 

1633, 1816. — This is the Rule of a Christian Catholike man, to 
walke in that faith and worship of God which he hath received 
from the beginning. Which is that which we now cal according to 
the Scriptures, the tradition of the Apostles : that which is come to 
us, from man to man, from Bishop to Bishop, and so from the Apos- 
tles. So shal a faithful man avoid seducers that rise up in every 
Age, teaching new doctrine. 

2 John 10. Douay, 1633. — If any man come to you, and bring 
not this doctrine, receive him not into the house, nor say, God 
save you, unto him. 

1633, 1816. — The Apostles, and true Pastours their lawful 
Successours, and the Church of God in holy Councel, use to set 
downe the true doctrine in those points which Heretikes cal into 
controversie. Which being once done and declared to the faithful, 
they need no other marke or description to know an Heretike or 
false teacher by, but that he commeth with an other doctrine then 
that which is set downe to them. Neither can the Heretikes shift 
themselves, as now a daies they would doe, saying, o let us first be 
proved Heretikes by the Scriptures, let them define an Heretike. 
No, this is not the Apostles Rule. Many a good honest Shepheard 
knoweth a Woolfe that cannot define him. But the Apostle saith, 
if he bring not this set doctrine, he is a seducer. So holy Church 
saith now, Christ is really in the B. Sacrament, under forme of 
bread and wine, &c. If therfore he bring not this doctrine, he is a 
seducer, and an Heretike, and we must avoid him, whether in his 
owne definitions and censures he seems to himself an Heretike 
or no. 

Jude 9. Douay, 1633. — When Michael the Archangel,, dis- 
puting with the Divel, made altercation for the body of Moyses, he 
durst not inferre judgement of blasphemie, but said, our Lord com- 
mand thee. 

1633, 1816. — When, why, or how this altercation or combat was 
between S. Michael and the Divel about Moyses body, no man can 
declare. Only this we see that many truths and stories were kept 
in the mouthes and harts of the faithful that were not written in 
Scriptures Canonical, as this was among the Jewes. 

1843. — This contention which is no where else mentioned in holy 
writ, was originally known by revelation, and transmitted by tradi- 



378 



DOCTRINES OF THE CHURCH OF ROME. 



tion. It is thought the occasion of it was, that the devil would 
have had the body buried in such place and manner, as to be 
worshipped by the Jews with divine honours. 

Apocalypse x. 4. Douay, 1 633. — And when the seven thunders 
had spoken their voices, I was about to write : and I heard a voice 
from heaven saying to me : Signe the things which the seven 
thunders have spoken ; and write them not. 

1633. — Many great mysteries and truths are to be preserved in 
the Church, which for causes knowen to God's providence, are not to 
be written in the booke of holy Scripture. 



CHAPTER XXI. 



NO SALVATION OUT OF THE ROMISH CHURCH. 

Genesis vii. 23. Douay, 1635. — And he cleane destroied al sub- 
stance that was upon the earth, from man even to beast, as wel it 
that creepeth as the foules of the ayre, and they were destroied from 
off the earth : but only Noe remained, and they that were with him 
in the arke. 

1635. — As there is not anie thing in al the old Testament, from 
the creation of the world til the comming of Christ, more notable, 
more admirable, or of greater importance, then this historie of the 
general floud ; so was there nothing (though al or most chanced to 
them in figure) that ever more aptly, more lively, or more exactly, 
prefigured Christ and his Church, with the rest of al mankind, then 
did Noe and the arke, and the drowning of the rest of the world in 
that deluge. Which S. Augustin declareth in many places, but most 
especfally and of purpose in his twelfth booke against Faustus the 
Manichee, from the 14th chapter to the 22nd, and in his fifteenth 
booke of the citie of God, in the two last chapters : where he 
sheweth at large both the certaintie of the historie, and that as 
certainly it was a figure of things in the new Testament and withal 
the great cogruitee between the figure and the things figured. The 
same did Origen explicate and others, confirming their expositions 
by S. Peter's tes'timonie, saying : In the Arke a few, that is eight 
soules (or persons) were saved (from drowning) by water, wherunto 
Baptisme being of the like forme now saveth you also. And by our 
Saviour's words, saying : As in the dayes of Noe, so shal also the 
comming of the Sonne of man be. In summe the Doctours teach, 
that Noe signifying rest was a figure of Christ, the very rest of 
man's soule. Whom whosoever followeth shal find rest for their 
soules. The Arke signifieth the Church, the forme thereof being 
six times so long as broad, and ten times so long as high, resembleth 
the proportions of man's bodie, lying prone or prostrate The dore 
in the side representeth the wound in Christ's side, from whence 



380 



DOCTRINES OF THE CHURCH OF ROME. 



flowed the holy Sacraments, by which the faithful enter into the 
Church and are sanctified. The timber wherof the arke is made, 
and the water bearing it up, signified the Crosse of Christ and 
Baptisme. For as Noe (saith S. Augustin) with his was delivered 
by the water and the wood, so the familie of Christ by Baptisme 
signed with Christ's Passion on the Crosse. Likewise the squarnes 
of the timber which both sustained the burden of al contained in the 
arke, and resisted the boystrous waves of the floud beating without, 
did signifie such men in the Church, as be constant and stand firmely 
in al sorts of temptations : especially godly and learned Doctours 
and Pastours, who by word and example uphold and confirme the 
faithful people in al afflictions within, and withstand and convince 
al heretikes and other infidels that oppose the Church without. 
Againe, the higher and lower roomes with the midle chambers and 
third lofts, and other distinctions of cabiDets, and partitions, and al 
sorts of living creatures, cleane and uncleane, received therin, did 
signifie the varieties of al states and functions, and diversitie of 
manners and merits in the Church, in which are persons of al 
degrees, Clergie and Lai tie, Potentates, Princes, Subjects, good and 
evil. The most strong kind of glue, called bitumen, signified the 
permanent or everlasting stabilitie and unseparable connexion of the 
Church, by the grace and continual assistance of the Holie Ghost 
conserving the same. The consummation of the Arke in one cubit 
signified the unitie of the same Church, which is one in al times 
and places. Neither would God Almightie have manie Arkes for 
Noe and his sonnes or other creatures, nor manie chiefe Rulers, 
(though he would that of them should come manie Nations) but one 
only arke, and one chiefe Governour therof, and that al without the 
same should corporally die, to signifie that al which die without the 
Church doe perish, and are eternally damned. Wherupon S. Hierom 
amongst other Fathers, sheweth that al within the Church, that 
communicate with the See Apostolike, (wherin S. Damasus sate 
then Governour) are as those in"; the Arke of Noe, and al Schis- 
matikes, Heretikes, and other Infidels are in like case with the rest 
of the world, that were drowned with the floud. 

2 Kings v. 19. Douay, 1635. — Whosaydto him: Goein peace. 
He therfore went from him in the spring time of the earth. 

1633. — Schismatikes, as they are commonly (but improperly) 
now called in England, which being in mind and judgement Catho- 
likes, go sometimes to Protestants common prayers or sermons, draw 



NO SALVATION OUT OF THE ROMISH CHURCH. 



381 



an excuse of their fact, from this warrant of the Prophet, permitting 
a Nobleman of Syrria to goe and serve his king in the temple, when 
he adored an idol. But whosoever wil duly consider this example, 
shal find great difference in respect of the times, places, persons, and 
of the very doubts proposed, between this man's case and oars. For 
before Christ's Ghospel was promulgate, neither al Articles of faith 
were so expresly taught, nor the external profession therof so strictly 
commanded, as now they are in time of more grace, which giveth 
more ayde to man's weaknes, wherin also more perfection is required, 
and therfore our Saviour exacteth of al to confesse him, and his 
Religion, before men : els he wil denie them before his Father. Like- 
wise in the place, where this Nobleman dwelt, his presence in the 
temple, and service to the King, could not be accounted a revolt 
from true religion, which was never professed there, nor be scanda- 
lous to anie man, being al Infidels : but in a christian countrie, 
where al beare the name of Christians, especially where men are at 
controversie about the true Christian religion, al that frequent, or 
repaire to the same assemblies, for publike service of God, are reputed 
to be of the same religion ; or els dissemblers, as it were to have no 
care of religion, knowing God, and not glorifying him as God, and 
revolting from the truth which they had learned. The difference 
also of persons is great. For this Nobleman having before his con- 
version served his King, in the office of sustaining him, when he 
bowed to the Idol, if he should have refused to doe the same, it 
would rather have been supposed that he disdained his Maister, or 
shewed disloyaltie, then thought that he refrayned for religion : 
whereas in our case, verie few doe such temporal service, about the 
King in the Church : and such as doe carrie the sword, scepter, or 
the like, are accounted of that religion, which is there practised: 
except they manifest the contrarie, as this man did, and our men 
commonly doe not. Yea if anie do say they are Catholikes and yet 
goe to the Protestants Church, they are counted of that rank S. Paul 
speaketh of, which confesse they know God, but denie him in their 
deedes. And those which refuse such an office, cannot be judged 
disloyal, because it is sufficiently knowne, that Catholikes refuse 
of mere conscience. An other most especial difference is in the 
things demanded. This Syrian promising expresly before the pro- 
phet, and his owne great trayne, that he would never againe 
serve false Gods, and that he would serve the only true God, and 



382 



DOCTRINES OF THE CHURCH OF ROME. 



for that purpose caried earth with him, to make an Altar 
for Sacrifice, and returning home preached the miracle wrought 
in himself, desired not to doe anie thing, whereby he might seeme to 
serve an Idol : but that when the King leaning upon him should 
adore Remmon, he might bow with his maister, not adoring the 
Idol, for he resolved and promised the contrarie, but adoring God 
Almightie, in whom now he believed. And this the Prophet ap- 
proved, in that time, place, and person to be lawful. But those 
that now in England goe to Protestants service or sermons, doe 
neither publikly renounce al heresies, nor professe to frequent 
Masse, the true Sacrifice of the Christian Church, nor avouch the 
erecting of an Altar, but goe to Church, to shew themselves obedient 
to the Parlament law, which abandoned the true Divine Service, and 
in place therof appointed and commanded al to be present at a new 
forme of Common Prayer, thereby making it a distinctive signe of 
conformitie, and participation in that religion, which these dissem- 
blers in their consciences know to be false. This example therfore 
doth in no sort warrant their going to the heretical Church : but 
contrariwise admonisheth al to take resolution in our case (as 
Naaman did in his) of our Eliseus, or spiritual Superiour, and if he 
should say : Goe in peace, then might they pleade an excuse, but 
he sayth : None can goe without incurring grievous sinne, and eternal 
damnation ; the case being so much different from Naaman's, it is 
indeed more like to that of Eleazarus, and other Machabces, who 
were commanded by eating swine's flesh, to depart from the law of 
God, and their fathers. Which by no meanes was lawful to doe, 
nor to make shew of doing it, but rather to dye as they did most 
gloriously. 

1816, 1843. — What the Prophet here allowed, was not an out- 
ward conformity to an idolatrous worship ; but only a service which 
by his office he owed to his master ; who on all public occasions 
leaned on him : so that his bowing down when his master bowed 
himself down was not in effect adoring the Idols: nor. was it so 
understood by the standers by, since he publicly professed himself a 
worshipper of the only true and living God, but it was no more than 
doing a civil office to the king his master, whose leaning upon him 
obliged him to bow at the same time that he bowed. 

Psalmexlvii. 10. Douay, 1635. — W^e have received thy mercie, o 
God in the middes of thy temple. 



NO SALVATION OUT OF THE ROMISH CHURCH. 



383 



1635. — Grace and niercie is only granted to those that are within, 
or come unto Catholike Church. 

Psalme lxxxiii. 5. Douay, 1635. — Blessed are they that dwel in 
thy house, o Lord : for ever and ever they shal praise thee. 

1635. — As sparowes by natural instinct seeking habitations, finde 
houses to dwel in, and turtles have nests, wherin to lay their yong 
ones : so faithful soules seeke to'dwel in heaven, and in the meane 
time to lay up good workes within the Catholike Church ; out of 
which (sayth Saint Augustin in this place) how good soever workes 
doe seeme (as when Pagans and heretikes feede the hungrie, cloth 
the naked, receive strangers into their houses, visite the sicke, com- 
fort prisoners) being not laid in the nest, they shal be trod under 
foot, they shal be bruised in peeces : they shal not be conserved, 
they shal not be kept : but (that such workes may be profitable and 
be conserved) they must be done in true faith, in the Catholike 
faith, in societie of the unitie of the Church. 

Workes are good and rightly laide up when they are done in 
unitie, and participation of God's Altars, the most proper places of 
Divine service, of external Sacrifice in this life, and spiritual sacri- 
fice of perfect praises in eternal glorie ; where al Saints without 
ceasing sing : Holie, holie, holie, Lord God of hosts. 

Psalme lxxxiii. 8. Douay, 1635. — For the Law-giver shal give 
blessing, they shal goe from vertue into vertue : the God of Gods 
shal be seen in Sion. 

1635. — Christ our Law-giver, giveth aboundance of graces, with 
continual increase. But our only omnipotent God, is to be seen by 
♦this effect of his grace, in the Church and not els where. 

Psalme lxxxiii. 11. Douay, 1635. — Because better is one day 
in thy courts, above thousands. I have chosen to be an abject in 
the house of my God : rather then to dwel in the tabernacles of 
sinnes. 

1635.— And better to be in the poorest state of Catholike Chris- 
tians then in greatest palaces or highest dignities amongst sinners. 

Psalme cxxix. 8. Douay, 1635. — And he shal redeeme Israel, 
from al his iniquities. 

1635. — Christ's redemption being sufficient for al the world, is 
effectual only to true living members of the Catholike Church. 

Proverbs xiv. 12. Douay, 1635. — There is a way, which seemeth 
to a man just : but the later ends therof lead to death. 



384 



DOCTRINES OF THE CHURCH OF ROME. 



1635. — If anie Jewes, Turkes, or Heretikes, lead a moral good 
life in this world, it seemeth both to themselves, and to other rude 
people, that they are in a right way of salvation, but their errour in 
faith leadeth them to eternal damnation. 

Ecclesiastes v. 14. Douay, 1635. — As he came forth naked from 
his mother's wombe, so shal he returne and shal take nothing away 
with him of his labour. 

1635. — As temporal riches are often the occasion of their owner's 
mine : so vaine philosophic and heresie availe not heretikes nor their 
folowers, but as they came naked from their mother's wombe, the 
perverse Church, so shal both such masters, and scholers depart 
without comfort into the wrath which they prepare to themselves. 

Isaie lx. 2. Douay, 1635. — Because loe darknes shal cover the 
earth, and a mist the peoples : but upon thee shal our Lord arise, 
and his glorie shal be seen upon thee. 

1635. — Only those that come into the Church receive the light 
of true faith, al others are in darkenes. 

Luke xiii. 26. Douay, 1633. — then you shal begin to say: We 
did eate before thee, and drinke, and in our streetes didst thou teach. 

1633, 1816. — It is not enough to feed with Christ in his Sacra- 
ments, or to heare his word in the Church, to chalenge heaven thereby, 
unlesse we live in unitie of the Catholike Church. So S. Augustin 
applieth this against the Donatistes, that had the very same service 
and Sacraments which the Catholike Church had, but yet severed 
themselves from other Christian Countries by Schisme. 

John xv. 4. Douay, 1633. — Abide in me and I in you. As the 
branch cannot beare fruit of itself, unles it abide in the vine, so you 
neither unles you abide in me. 

1633. — Whosoever by Heresie, or Schisme, or for anie other cause, 
is cut off or separated from the Church, he can doe no meritorious 
worke to salvation, neither can be heard, pray he never so much in 
Schisme, because he is not in the bodie of Christ, which is a con- 
dition necessarily required in prayer. 

John xviii. 17. Douay, 1633. — The wench therfore that was 
portresse, saith to Peter : Art not thou also of this man's Disciples ? 
He saith to her, I am not. 

1633. — It is al one for a man to deny Christ, and that he is 
a Disciple of Christ, or a Catholike, or a Christian man, when he is 
demanded. 



NO SALVATION OUT OF THE ROMISH CHURCH. 



385 



Romanes v. 1. Douay, 1633. — Being justified therfore by faith, 
let us have peace toward God by our Lord Jesus Christ. 

1633. — Whether we read, let us have peace, as diverse also of 
the Greeke Doctours doe, or, We have peace : it maketh nothing 
for the vaine securitie and infallible certain tie which our Adversaries 
say every man ought to have upon his presumed justification by 
faith, that himself is in God's favour, and sure to be saved : peace 
towards God, being here nothing els, but the sincere rest, tranquilitie, 
and comfort of mind and conscience, upon the hope he hath, that he 
is reconciled to God. Sure it is that the Catholike faith, by which 
and none other men be justified, neither teacheth nor breedeth any 
such securitie of salvation. And therfore they have made to them- 
selves another Faith which they cal Fiduciam, quite without the 
compasse of the Creed and Scriptures. 

Romanes vi. 17. Douay, 1633. — But thankes be to God, that 
you were the servants of sinne, but have obeied from the hart, unto 
that forme of doctrine into the which you have been delivered. 

1633. — Here againe is signified that our discharge from the bond- 
age of sinne, is by the Christian faith, and by obedience to the whole 
doctrine of Christ's religion : in that the Apostle attributeth this 
their deliverance from sinne, to their humble receiving of the 
Catholike faith. 

1633. — At the first coversion of every Nation to the Catholike 
faith, there is a forme and rule of beleefe set down, unto which 
when the people is once put by their Apostles, they must never by 
any persuasion of men alter the same, nor take of any man or Angel, 
any new doctrine or Analogie of faith as the Protestants cal it. 

1 Corinthians xiii. 3. Douay, 1633. — And if I should distribute 
al my goods to be meate for the poore, and if I should deliver my 
body so that I burne, and have not charitie, it doth profit me 
nothing. 

1633. — Beleeve (saith S. Augustin) assuredly and hold for cer- 
taine, that no Heretikes and schismatikes that uniteth not himself 
to the Catholike Church againe, how great almes soever he give, 
yea or shead his bloud for Christes name, can possibly be saved. 
For many Heretikes by the cloke of Christes cause deceiving the 
simple sutler much. But where true faith is not, there is no justice, 
because the just liveth by faith. So it is also of Schismatikes, 
because where charitie is not, justice can there be none: which if 
they had, they would never plucke in pieces the body of Christ 

2 c 



386 



DOCTRINES OF THE CHURCH OF ROME. 



which is the Church. So saith S. Augustin, in divers places, not 
only of Heretikes that died directly for defense of their heresie, as 
the Anabaptistes and Calvinists now a daies doe, (for that is more 
damnable :) but of some Heretikes and Schismatikes that may die 
among the Heathen or Turkes for defense of truth or some article of 
Christes religion. 

Ephesiansv. 25. Douay, 1633. — Husbands love your wives, as 
Christ also loved the Church, and delivered himself for it. 

1633. — Loe Christes singular love of the Church, for which only 
and the members therof he effectually suffered his Passion, and for 
whose continual cleansing and purifying in this life, he instituted 
holy Baptisme and other Sacraments : that at length in the next 
life it may become without al spot, wrinkle, or blemish. For in this 
world by reason of the manifold infirmities of divers her members, 
she cannot be wholy without sinne, but must say alwaies : Forgive 
us our debts. 

Ephesiansv. 29. Douay, 1633. — For no man ever hated his 
own flesh : but he nourisheth and cherisheth it, as also Christ the 
Church. 

1633, 1816. — It is an unspeakable dignitie of the Church, which 
the Apostle expresseth often elswhere, but specially in this whole 
passage, to be that creature only for which Christ effectually suffered, 
to be washed and embrued with water and bloud issuing out of his 
holy side, to be nourished with his owne body (for so doth S. Irenaeus 
expound) to be his members, to be so joyned unto him as the body 
and members of the same flesh, bone and substance, to the head ; 
to be loved and cherished of him as wife of husband, yea, to be his 
wife and most deare Spouse, taken and formed (as S. Augustin often 
saith) out of his owne side tfpon the Crosse, as Eve, our first father 
Adam's spouse was made of his ribbe. In respect of which great 
dignitie and excellencie, the same holy Father afhrmeth the Church 
to be the principal creature, and therfore named in the Creed next 
after the Holy Ghost. And he proveth against the Macedonians the 
Holy Ghost to be God, because he is named before the Church in the 
confession of our faith. Of which incomparable excellencie of the 
Church, so beloved of Christ and so inseparably joyned in marriage 
with him, if the Heretikes of our time had any sense or consideration, 
they would neither thinke their contemptible companie or congrega- 
tion to be the glorious Spouse of our Lord, nor teach that the Church 
may erre, that is to say, may be divorsed from her Spouse for Ido- 



NO SALVATION OUT OF THE ROMISH CHURCH. 



387 



latrie, Superstition, Heresie, or other abominations : Wherapon one 
of these absurdities would ensue, that either Christ may sometimes be 
without a Church and Spouse in earth, (as he was al the while there 
were no Calvinists, if their Church be the Spouse of Christ) or els 
if the Catholike Church only is and hath been his wife, and the 
same have such errours as the Heretikes falsely pretend, that his 
wife so deare and so praised here, is notwithstanding a very whoore. 
Which horrible absurdities prove and convince to any man of com- 
mon sense, both that the Catholike Church alwaies is, and that it 
teacheth truth alwaies, and to honour God truly and sincerely 
alwaies ; whatsoever the adulterous Generation of Heretikes thinke 
or blaspheme. 

Ephesians v. 32. Douay, 1633. — This is a great Sacrament. 
But I speake in Christ and in the Church. 

1633, 1816. — Marriage a great Sacrament of Christ and his 
Church prefigured in the first parents. S. Augustin saith, Adam 
who was a forme or figure of him that was to come, yea rather God 
in him, gave us a great token of a Sacrament. For both he de- 
served sleeping to take a wife, and of his ribbe his wife was made 
unto him : because of Christ sleeping on the Crosse the Church was 
to be made out of his side. In another place he maketh Matrimony 
a Sacrament of Christ and his Church : in that, that as the married 
man must forsake father and mother and cleave unto his wife, so 
Christ as it were left his father, exinaniting himself by his incar- 
nation, and left the Synagouge, his mother and joyned himself to 
the Church. In divers other places he maketh it also a Sacrament, 
specially in that it is an inseparable bond betwixt two, and that can 
never be dissolved but by death : signifying Christ's perpetual and 
indissoluble conjunction with the Church his one only Spouse. And 
in another place, the good of Marriage (saith he) among the people 
of God is in the holines of a Sacrament. 

Who would have thought such mysteries and Sacraments to be in 
Marriage, that the joyning of man and wife together should repre- 
sent so great a mysterie, if the Apostle himself, and after him this 
holy Father and others, had not noted it ? or who can marvel that 
the holy Church taketh this to be a Sacrament, and to give grace of 
sanctification to the parties married, that they may live together in 
mutual fidelitie, bring up their children in faith and feare of God, 
and possesse their vessel (as the Apostle speaketh) in sanctification 
and honour, and not in passion of lust and ignominie, as the 

2 c 2 



388 DOCTRINES OF THE CHURCH OF ROME. 

Heathen doe which know not God, and as our brutish new maisters 
seeme to doe that commend marriage above al things, so farre as it 
feedeth their concupisences, but for grace, Sacrament, Mysterie, or 
sanctification thereby, they care no more theD the Heathen or brute 
beasts doe ? And thus we gather that Matrimonie is a Sacrament, 
and' not of the greek word Mysterie only, as Calvin falsely saith, 
nor of the Latin word Sacrament, both which we know have of their 
nature a more general signification, and that in the Scriptures also : 
but whereas these names are here given to Matrimonie by the 
Apostle, and are not given in the Scriptures to Baptisme and the 
Eucharist, let them tel us why they also apply these words from 
their general signification to signifie specially and peculiarly those 
two Sacraments never so named expresly in Scripture, and doe not 
likewise follow the Catholike Church in calling matrimonie by the 
same name, which is here so called of the Apostle, specially wheras 
the signification in it, is as great as in any other of the Sacraments, 
and rather greater. 

2 John i. 8, 9. Douay, 1633. — Looke to yourselves, that you 
lose not the things which you have wrought : but that you may 
receive a ful reward. 

1 633. — Reward for keeping fast the Catholike faith. 

9th verse. — Every one that revolteth and persisteth not in the 
doctrine of Christ hath not God. He that persisteth in the doctrine, 
the same hath both the Father and the Sonne. 

1633. — To go backe or revolt from the received truth and doc- 
trine Apostolical, is damnable. 

Apocalypse xx. 12. Douay, 1633. — And I saw the dead, great 
and litle, standing in the sight of the throne, and books were opened : 
and another Book was opened, which is of life : and the dead were 
judged of those things which were written in the books according to 
their works. 

1633. — The bookes of men's consciences, where it shal plainely be 
read what every man's life hath been. 

1633. — This is the booke of God's knowledge or predestination, 
wherein that which before was hid to the world, shal be opened, 
and wherein the true record of every man's workes shal be con- 
teined, and they have their judgement diversely according to their 
workes, and not according to faith only, or lacke of faith only. For 
al infidels (as Turkes, obstinate Jewes, and HeretikesJ shal never 
come to that examination, being otherwise condemned. 



CHAPTER XXII. 



HERETICKS AND SECTARIES. 

Job ii. 11. Douay, 1635. — Therfore Job's three friends hearing 
al the evil that had chanced to him, came everie one out of their 
place, Eliphaz, a Themanite, and Baldad, a Suhite, and Sophar, a 
Naamathite. For they had appointed, that comming together they 
would visite him, and comfort him. 

1635. — For better intelligence of these conflicts between holie Job 
and his freinds, it may here be observed, that they were indeed his 
freinds, as the text simply calleth them : that they believed rightly 
in God Almightie, and were not idolaters ; that they came of freindly 
good affection to comfort him, though they fel into words of reprov- 
ing him, (as S. Gregorie teacheth) they alleadged also many excel- 
lent divine sentences very truly, which therfore Job reproved not. 
But they erred in their illations against Job : and that of ignorance 
rather then of set malice, concluding that Job was guiltie of some 
enormious sinnes, because they saw him so grievously punished, and 
heard him complaine thereof ; his owne conscience knowen to him 
and hid to them (wherof they rashly judged) testifying that he was 
innocent, in respect of so great crimes. And in this their particular 
errour, though they were not heretikes, being not obstinate after 
that the truth was sufficiently reveiled unto them, yet they pre- 
figured heretikes, endeavouring by one truth to destroy another, and 
by arrogating knowledge which they had not : promising also new 
things and unheard of, rather to draw others to admire them, then 
to edification. 

Job iv. 12. Douay, 1635. — Moreover to me there was spoken a 
secret word, and as it were by stealth hath mine eare received the 
vaines of the whispering therof. 

1635. — Heretikes pretend such obscure visions more to get credit 
then to edifie others. 

Job viii. 9. Douay, 1635. — For we are but as yesterday, and are 
ignorant that our daies upon the earth are as a shadow. 

1635. — Even thus Heretikes imagine Catholikes to be ignorant 



390 



DOCTRINES OF THE CHURCH OF ROME. 



and therfore fil their mouths and books with things that are not 
denied and yet inferre much falsehood sophistically applying one 
truth against another, being themselves ignorant how to reconcile 
difficulties. 

Job xviii. 2. Douay, 1635. — How long wil ye speake ranting 
words, understand ye first, and so let us speake. 

1635. — Baldad perceiving Job to speake confidently as the com- 
mon doctrine of manie opposeth himself nevertheles against him, and 
al that thinke as he doth, and so speaketh as to manie in the plural 
number, wil ye speake, and of himselfe and his felowes ; are we re- 
puted, &c. So holie Job, a figure of the Church, defended the com- 
mon cause, his adversaries, a figure of heretikes, speaking some truth 
mixed false things therwith. 

Job xxii. 14. Douay, 1 635. — The clouds are his covert, neither 
doth he consider our things, and he walketh about the poles of 
heaven. 

1 635. — After imitation of false crimes this disputer chargeth holie 
Job also with heathenish errour of the Egyptians, that God hath 
no providence of men in this world. So some heretikes in their 
phrensie accuse Catholikes of condemned heresies. 

Job xxiv. 13. Douay, 1635. — They have been rebellious to the 
light, they have not knowen his wayes, neither did they returne by 
his pathes. 

1635. — Heretikes doing and teaching against their owne know- 
ledge, are afterward strucken with blindnes, that they cannot see 
the truth. 

Job xlii. 7. Douay, 1635. — And after our Lord spake these 
words to Job, he sayd to Eliphaz the Themanite : My furie is wrath 
against thee, and against thy two freinds, because you have not 
spoken right before me, as my servant Job. 

1635. — As for Eliu the last disputer, persisting more vehement 
in his errour, when the others ceased from contention, he was suffi- 
ciently condemned in his felowes. And the rather for that true 
point of his owne doctrine (33 chap. 14 verse,) that God speaketh 
once, and repeateth not the same the second time. For it was ever 
a general rule, that when God once reveiled anie thing by publike 
fact, or unto competent witnesses, it sufficed for ever, to al reason- 
able men, and so Eliu might applie the sentence to himselfe, which 
God had denounced to his three freinds in the same cause. Much 
lesse are Protestants excusable, which not only persist in errours 



HERETICKS AND SECTARIES. 



391 



condemned in their owne felowes, as in Luther, Calvin, Beza, and 
others, but also in other old heresies, as their doctrine of justification 
by only faith condemned in the Apostles time ; their denying the 
ceremonies of baptisme, and the Sacraments of Confirmation, and of 
Penance, condemned in the Novatians ; or that patient sustaining 
of worldlie losses and other afflictions, such as Job suffered, are not 
satisfactorie, or meritorious workes. 

1635. — Recapitulation of Job, page 997. — After that Job and 
his three freinds ceassed, nothing being agreed upon in the point of 
controversie, the divel yet ceassed not, but stirred up a yong man, 
called Eliu, proud and arrogant, but not unlearned, who abruptly 
condemned them al, to wit, Job of pertinacie, the others of insuf- 
ficiencie, and therfore tooke upon him to convince Job, though the 
others could not. Very like to late rising Protestants or Puritains, 
bragging that by new arguments, and proofes never heard of, they 
wil overthrow the papists, or Catholike Romaine Church and doc- 
trine, which al former enemies, Jewes, Pagaines, Turkes, and Here- 
tikes, nor Hel gates, could not overcome. This yong Eliu therfore, 
with his private spirite, wiser in his owne conceipt then al that 
went before him, assaulted constant Job (chap, xxxii., and five more 
ensuing) with manie wordes, and bragges, often chalenging and pro- 
voking, but not extorting anie answer from so great a man to his 
frivolous and idle arguments, largely discoursing of things either not 
denied, or so manifest false, that everie meane servant of God could 
easely convince them, and never approching to the maine contro- 
versie, only railed against holy Job, charging him more furiously 
then anie had done before, with impietie, impatience, ignorance, 
pride, blasphemie, and obstinacie, vices farre from Job's sanctitie, 
dilating also of God's justice, mercie, wisdome, power, and provi- 
dence, and that no man ought to contend, nor expostulate with God, 
that afflictions must be borne patiently, and that God is just, and 
marvelous in his workes, wherof no wise man ever doubted, and so 
J ob convinced him with silence. 

Psalme ii. 10. Douay, 1635. — And now ye Kings understand ; 
take instruction you that judge the earth. 

1635. — Pettilianus, and other Donatistes inveyghing against 
Christian Kings, for punishing heretikes, most falsely avouched, that 
Christianitie never found Kings but envious, enemies, and perse- 
cutes. To whom S. Augustine answereth in several books, that 
Christian Kings and Princes are not enemies to Christianitie : but 



392 



DOCTRINES OF THE CHURCH OF ROME. 



are enemies to heretikes, the rebelles of Christ and his Church. For 
according to this prophecie of King David, Christian Kings are 
instructed, and know it is their dutie, in the service of God, to 
defend the Church against Heretikes and other Infidels. And it is 
the propertie of Apostataes to favour heretikes. So good Constantin 
the Great maintained Catholike unitie ; and Julian the Apostata 
to make greater division, tooke Churches from Catholikes, and gave 
them to Donatistes, to nourish dissention, and so to overthrow al 
Christians. But God still protecteth the true Church, against al 
such suttle and malicious devises ; because it is Christ's inheritance. 

Psalm x. 1. Douay, 1635.— Unto the end the psaime of David. 
I trust in our Lord, how say ye to my soule : Passe over unto the 
mountain e as a sparrow. 

1635. — St. Augustine applieth it to heretikes, persuading Catho- 
likes to repaire unto their separate congregation, falsly calling it the 
mountayne. 

Psalm x. 3. Douay, 1635. — For they have destroyed the things, 
which thou didst perfite : but the just what hath he done. 

1635. — It is the manner of persecutes, and especially of here- 
tikes, to destroy and pul downe that others have built. 

Psalm xxi. 23. Douay, 1635. — I wil declare thy name to my 
brethren, in the middes of the Church I wil prayse thee. 

1635. — Here it is evident that this Psaime is of Christ, not of 
David, by S. Paul's allegation (Heb. ii. 11, 12) saying, He that sanc- 
tifieth (to wit Christ) disdained not to cal the sanctified his brethren. 

After Christ's passion and Resurrection, in the rest of this psaime, 
other two principal points of Christian religion, are likewise pro- 
phecied : His perpetual visible Church, and the B. Sacrament of 
his bodie. The former is here prophecied by way of inviting al the 
seede of Jacob to glorifie God, verse 24, al the seede of Israel to feare 
him, verse 25, to wit, innumerable Christians the true Israelites, the 
universal Church in the whole world. As for heretical parts or 
parcels in the world, such as the Donatistes, which going forth from 
the Catholike Church say : Christ hath lost his great Church, the 
divel hath taken the whole world from him, and he remaineth only 
in a part of Africa, they doe not praise God (saith S. Augustine,) 
but dishonour God and Christ, as if God were not faithful in his 
promise, as if Christ were dispossessed of his kingdome the Catho- 
like Church. Lest anie should replie that Christ is praised though 
the Church be decaied, or be very smal, the Holie Ghost hath pre- 



HERETICKS AND SECTARIES. 



.393 



vented such arguments, saying, verse 26 — His praise is in the great 
Church, which could neither be verified in the part of Donatistes in 
Afrike, nor now in the part of Protestants since Luther in Europe. 
Further S. Augustin explicateth and urgetb the verses Mowing in 
this psalme, against the same blind, deafe, and obstinate Donatistes, 
who did not, or would not see, nor heare, that al the ends of the 
earth shal remember, and be converted to our Lord. The holie 
Scripture saith not, the ends of the earth, but al the ends. Wei 
goe too (saith this great Doctour), peradventure there is but one 
verse, thou thoughtest upon something else, thou talkedst with thy 
brother, when one read this : marke, he repeateth and knocketh 
upon the deaf : Al the families of the Gentiles shal adore in his 
sight : Yet the heretike is deafe, he heareth not, let one knock 
againe : Because the kingdom is our Lord's, and he shal have 
dominion over the Gentiles. Hold these three verses brethren. 
Thus and more S. Augustine against those that thinke the true 
Church may faile, or become invisible, or obscure. And though it 
be not in like prosperous state at al times, and in al places, yet it is 
alwayes conspicuous, and more general then anie other congregation 
professing whatsoever pretended religion. 

Psalm xxv. 5. Douay, 1635. — I have hated the Church of the 
malignant : and with the impious I wil not sitte. 

1635. — Holie David forced by reason of persecution to dwel 
amongst Infidels the Philistines ; after he had twise spared King 
Saules life, lamented how great affliction it was to him, to be cast 
out, that he could not dwel in the inheritance of our Lord (where 
God was rightly served) and that his enemies had done so much as 
in them lay, to make him fal into idolatrie, by their fact, as it were, 
saying ; Goe serve strange Gods. Nevertheles his zele was such, 
that (as he here professeth) he hated the Church of the malignant ; 
that is, the congregations of al miscreants : and his immaculate 
religious puritie was so perfect, that he would not so much as in 
external shew conforme his actions to theirs, in matters of religion, 
nor yeald his bodilie presence in their conventicles, but said : With 
the impious I wil not sit. Instructing us Christians (for the word 
to the end in the title sheweth that this psalme perteyneth also to us) 
that we must both hate the Church or congregations of the malio*- 
nant, to wit, of Paynims, Jewes, Turkes, and Heretikes, and not 
sit, nor personally be present with them in the exercise of their false 
pretended religions. 



394 



DOCTRINES OF THE CHURCH OF ROME. 



Psalm liv. 22. Douay, 1635. — They have contaminated his tes- 
tament, they are divided by the wrath of his countenance : and his 
hart hath approched. His words are made softer then oile ; and the 
same are darts. 

1635. — They harden their harts against his threatned wrath ; 
but God's providence illuminateth others to know and teach the 
truth, when it is impugned or contemned. 

God's words which in themselves are meeke and sweete, are hard 
to the incredulous, and as darts that wound them. Christ said 
(Joan vi.) Unles one eate my flesh and drinke my bloud, he shal 
not have life in him, which the Carpharnaites, not understanding, 
said one to another : This is a hard speach, who can abide it ? 
which S. Augustin here saith was the first heresie against our 
Saviour's preaching. It was not hard to S. Peter who in the name 
of the rest, answered, that Christ had the words of eternal life. He 
yet understood not the secret of our Lord's speach, but he piously 
believed that the words were good, which he understood not. 

Psalm lxxviii. 1. Douay, 1635. — A psalme to Asaph. 

God, the Gentiles are come into thine inheritance, they have 
polluted thy holie temple : they have made Jerusalem as a watch 
towre of fruits. 

1635. — To be sung by Asaph and his companie, in the behalfe of 
people united in faith. 

1635. — Cruel infidels have invaded those things, which perteyne 
to thy Church ; even possessed and prophaned the holie temple of 
the Jewes, and Churches of Catholike Christians. Fulfilled by 
Antiochus in Jerusalem, by the Vandals in Afrike, by Protestants 
and Puritans in divers parts of Europe, and wil be more universally 
by Antichrist in al Christendom. Instead of great and faire 
Churches, God's servants are faine to use meane houses, yea poore 
cotages. 

Psalm lxxviii. 4. Douay, 1635. — We are become a reproch to 
our neighbours : a scorne and mocke to them that are round about 
us. 

1635. — Christians, Gallileans, Catholikes, Homousians, and now 
Papistes, in spite and reproch. 

Psalm lxxviii. 6. Douay, 1635. — Poure out thy wrath upon the 
Gentiles, that have not knowne thee, and upon the kingdomes, that 
have not invocated thy name. 

1635. — Though the faithful commit some sinnes, yet in respect 



HERETICKS AND SECTARIES. 



395 



that they believe rightly, have zele in God's cause, and denie not 
God, they are neerer to grace and favour. 

Psalm lxxviii. 8. Douay, 1635. — Remember not our old ini- 
quities, let thy mercies quickly prevent us : because we are become 
exceeding poore. 

1635. — Especially when they repent, and confesse their sinnes : 
then those that neither know, nor wil know God, but obstinately 
impugne and resist the truth. So much afflicted, and despised, that 
none wil regard the truth which we professe. 

Psalm lxxviii. 1 0. Douay, 1 635. — Lest they say perhaps amongst 
the Gentiles : where is their God ? and be notified in the nations 
before our eies, the revenge of the bloud of thy servants which hath 
been shed. 

1635. — Albeit o Lord, thou suffer us to be punished, yet suffer 
not thine enemies to insult, as though thou were not our God : and 
consequently thou haddest no people at al in the world. Therfore 
we pray, that the revenge of thy servants bloud may be so notified, 
that it cannot be denied, nor doubted of. Which is also here pro- 
phecied, that it wil so come to passe in the end. 

Psalme lxxviii. 11. Douay, 1635. — Let the groning of the 
fettered enter in thy sight, according to the greatnes of thine arme 
possesse thou the children of them that are put to death. 

1 635. — Preserve also o God, the relikes of thy servants, the suc- 
cessours of thy Martyrs. 

Psalm lxxviii. 12. Douay, 1635. — And render to our neigh- 
bours sevenfold in their bosome : their reproch wherewith they have 
reproched thee, o Lord. 

1635. — This also is a prophecie, that God wil most severely 
revenge the blasphemie of persecutours. 

Psalm lxxviii. 13. Douay, 1635. — But we thy people, and the 
sheep of thy pasture, wil confesse to thee for ever. Unto generation 
and generation we wil shew forth thy praise. 

1635. — God's people delivered from persecution, and perpetually 
conserved, wil alwayes praise God for the same. 

Psalm Ixxxii. 3. Douay, 1635. — For Behold thine enemies have 
made a sound ; they that hate thee have lifted up the head. 

1635. — The cruel persecutors are most insolent and proud. 

Psalm Ixxxii. 5. Douay, 1635. — They have said: come, and 
let us destroy them out of the nation ; and let the name of Israel be 
remembered no more. 



396 



DOCTRINES OF THE CHURCH OF ROME. 



1635. — That there be no more anie faithful people, anie Catho- 
likes left alive. 

Psalm lxxxii. 7. Douay, 1635. — The tabernacles of the Idu- 
meians, and the Ismahelites, Moab, and the Agarens. 

1635. — The progenie of Esau, the seed of Ismael descending from 
the elder sonne of Lot. The issue of Abraham by Agar, who falsely 
cal themselves Saracens, as if they were of Sara. 

Psalm lxxxii. 8. Douay, 1635. — Gabel and Ammon, Amalec, 
the foreners, with the inhabitants of Tyre. 

1635. — People of Gebal a citie of Syria, of the other sonne of 
Lot. Those that first oppugned the Israelites, after they were 
parted from JEgypt, Exod. xvii. The Philistians and Tyrians, al 
neere neighbours, and some of them neere akine to the Israelites, 
were their great enimies. 

Psalm lxxxii. 9. Douay, 1635. — Yea, and Assur also is come 
with them : they are made an aide to the children of Lot. 

1635. — Others also comming further off, joyned against God's 
people, in figure that al heretikes, and other Infidels conspire together 
against Catholikes. 

Psalm lxxxii. 10. Douay, 1635. — Doe to them as to Madian, 
and Sisara : as to Jabin in the torrent Cisson. 

1635. — The psalmist therfore prayeth (and withal prophecieth) 
that God wil at last destroy them, as he did Madian. Num. 31. 

Psalm lxxxii. 11. Douay, 1635. — They perished in Endor, they 
were made as the dung of the earth. 

1635. — Within the territorie of Manasses (Jos. xvii,) which they 
invaded. Slaine and not buried. 

Psalm xcii. 3. Douay, 1635. — The rivers o Lord have lifted up, 
the rivers have lifted up their voice. The rivers have lifted up 
their waves. 

1635. — Al sorts of persecuters, the High Priests (who sometimes 
watered the spiritual land, like rivers) with Scribes, Pharasees, and 
other incredulous Jewes, also Pagans, Turkes, and Heretikes have 
oppugned the Church. 

Psalm xcii. 4. Douay, 1635. — Above the voices of manie 
waters. The surges of the sea are mervelous, mervelous is our Lord 
on high. 

1635. — "With more force than anie persecutions in the old testa- 
ment. But though al these assaults be great and mervelous, yet 
Christ in protecting his Church, is more mervelous. 



HERETICKS AND SECTARIES. 



397 



Psalm cviii. 13. Douay, 1635. — Let his children come to de- 
struction : in one generation let his name be cleane put out. 

1635. — Arch-heretikes that devise new opinions, are shortly for- 
saken, their folowers stil coining new heresies of their owne, differing 
from their false master. 

Psalm cxiii. 1. Douay, 1635. — In the comming forth of Israel 
out of iEgypt : of the house of Jacob from the barbarous people. 

1635. — People of false religion counted barbarous, especially 
such as also persecute the true Religion ; for otherwise the ^Egyptians 
were both civil in manners, and learned in manie sciences. 

Psalm cxviii. 126. Douay, 1635. — It is time to doe, o Lord: 
they have dissipated thy law. 

1635. — It is time, and high time, saith fervent zeale of the just 
man, that God deliver the innocent : when the wicked have not only 
persecuted the good, but have also contemptuously made havoke of 
God's law and true religion. 

Psalm cxix. 2. Douay, 1635. — Lord deliver my soule from 
unjust lips, and from a deceitful tong. 

1635. — Nothing is more dangerous then untrue and deceitful 
tongs, nothing more damage then to diminish and detract from the 
good fame of the just ; and therfore this is a most necessarie prayer, 
that God wil deliver us from the wicked tongs of Turkes, Here tikes, 
and other wicked men. 

Psalm cxix. 3. Douay, 1635. — What may be given thee, or 
what may be added unto thee to a deceitful tong. 

1 635. — What punishment is great enough for wicked tongs ? 

Psalm cxix. 4. Douay, 1635. — The sharpe arrowes of the 
mightie, with coales of desolation. 

1635, — Surely the malice of wicked tongs, deserveth sharpest 
punishments to be afflicted by strong hands. 

Psalm cxxiv. 5. Douay, 1635. — But those that decline into 
obligations, our Lord wil bring with them, that worke iniquitie : 
peace upon Israel. 

1635. — And no lesse assuredly God wil punish not only the 
notorious wicked, and principal Authours of wickednes, but also al 
those that for feare or for commoditie, or for anie other cause, decline 
into obligations, bonds, covenants, or anie way consent in external 
shew with the wicked against God : as in outward profession of 
Heresie, or Schisme, though such temporizers doe not thinke in their 
hart that the pretended religion is true, wherto they are drawne to 



S98 



DOCTRINES OF THE CHURCH OF ROME. 



yeald external conformitie. For as the Psalmist here teacheth, our 
Lord wil bring al such accessarie offenders, to the same judgement 
and punishment, with the principal workers of iniquitie. 

Al which being punished, then Jerusalem, the Catholike Church, 
shal have peace. 

Psalm cxxxviii. 22. Douay, 1635. — With perfect hatred did I 
hate them : they are become enemies to me. 

1635. — Stil the prophet inculcateth this necessarie perfect hatred 
and enmitie towards God's enimies. 

1816, 1843. — Not with an hatred of malice, but a zeal for the 
observance of God's commandments : which he saw were despised 
by the wicked, who are to be considered enemies to God. 

Proverbs ii. 13. Douay, 1635. — Who leave the right way, and 
walke by darke wayes. 

1635. — A description of pervers sinners, especially of heretikes. 

Generally this description of wicked men agreeth to al that 
commit and persist in mortal sinne, whether they walked right at 
anie time before or no : but most especially sheweth the properties 
of heretikes ; who forsake and leave the direct, antient, beaten, 
knowne wey of the Catholike Church, and teach new obscure doc- 
trines, not heard of, or not approved in our forefathers time. 
Secondly, verse 14, they glorie in their owne devises, and rejoyce in 
most wicked things, as in seducing multitude of peoples to rebel 
against their Catholike Princes, and other Superiours, spiritual and 
temporal, in breaking vowes ; in despising good workes ; trusting to 
only faith, and that not the Catholike faith of al true Christians, 
but everie one his particular perswasion, that himself is just, and 
shal be saved, which by their owne doctrine, none is bound to believe 
of another's state, but of his owne only. In so much that the 
chiefest point of a protestant's imagined faith is not a general 
Article, which al doe or should believe, but a most particular and 
singular phantasie, which each one must conceive of himself, or her- 
self. Thirdly, verse 16, Heresie, called here the strange and forain 
woman, tempereth her words, to please the itching eares of her audi- 
torie, framing her doctrine to the humour of those, whom she seeketh 
to pervert. The same which the Apostle saith in other words, by 
sweete speaches and benedictions they seduce the harts of innocents. 
Fourthly, verse 19, Those that doe enter into errour of heresie, shal 
not returne, that is, very hardly and rarely returne into the right 
way of life : the reason wherof the same Apostle yealdeth, because 



HERETICKS AND SECTARIES. 



399 



an heretike is condemned by his owne judgement. For being in 
crrour, and admitting no judge but himself, he parteth from the 
Church, excludeth the meanes of better instruction, and through his 
erronious judgement, remaineth in damnable opinion, and so in the 
state of damnation. 

Proverbs vi. 12. Douay, 1635. — A man that is an Apostata, a 
man unprofitable, goeth with perverse mouth. 

1635. — Everie one that sinneth wittingly and of malice, refusing 
to obey God, imployeth his mouth, eyes, feete, hands, and al parts 
with a wicked hart and intention to perverte others ; most proper to 
heretikes, apostates from the faith. 

Proverbs vi. 19. Douay, 1635. — A deceitful witnesse that 
uttereth lies, and him that among brethren soweth discordes. 

1635. — The former six are al damnable, but this seventh is most 
detestable, because it is opposite to the chief vertue charitie, it 
breaketh unitie, and is the proper sinne of the divel. 

Proverbs xxx. 23. Douay, 1635. — By an odious woman when 
she shal be taken in matrimonie ; and by a bondwoman when she 
shal be heyre to her mistresse. 

1635. — Of al things in this world it seemeth most absurde, that 
heresie doth dominiere over Catholike religion ; which God some- 
times, and in some places suffereth, for the greater merite of his 
elect. 

Ecclesiasticus xxiii. 30. Douay, 1635. — Revenge shal be taken 
on this man in the streets of the citie, and as an horse colt he shall 
be chased ; and where he expected not, he shal be apprehended. 

1635. — Seeing carnal adulterie is severely punished, much more 
spiritual : as schisme, heresie, and apostasie from Catholike religion. 

Ecclesiasticus xxv. 17. Douay, 1635. — The heavines of the 
hart is al plague : and al malice, the wickednes of a woman. 

1635. — The description of heresie under the figure of a wicked 
woman ; whose malice is secretly covered under pretence of truth 
and pietie. 

Ecclesiasticus xxvi. 10. Douay, 1635. — As a yoke of oxen, that 
is moved, so also a wicked woman : he that holdeth her, is as he 
that taketh hold of a scorpion. 

1635. — As when oxen move, the yoke on their necks doth move 
withal ; so a wicked woman (to wit heresie) cannot rest, nor let 
others rest quiet. 

Ecclesiasticus xxxiii. 5. Douay, 1635. — The hart of a foole is a 
wheele of a carte : and his cogitation as a turning axeltree. 



400 



DOCTRINES OF THE CHURCH OF ROME. 



1635. — Men led with passions runne from one vice into another 
without ceasing, especially heretikes runne into manie errours. 
Against which St. Paul prescribeth this rule, "It is best that the 
hart be estaWished with grace/' — Hebrews xiii. 9. 

Isaie vii. 1. Douay, 1635. — And it came to passe in the dayes 
of Achaz the sonne of Jothan, the sonne of Ozias King of Juda, 
there came up Rasin the King of Syria, and Phacee the sonne of 
Romelia, the King of Israel, to Jerusalem to fight against it, and 
they could not overcome it. 

1635. — Before this the Kings of Syria and of Israel had taken 
King Achaz in battle, and caried away great spoyles. But pre- 
suming to do the like again, God suffered them not to prevaile. 
Mystically this signified that heretikes of divers sectes conspire 
together, to impugne the Catholike Church. Which they doe much 
afflict, and terrifie, but can never overthrow it. 

Jeremie xxiii. 16. Douay, 1635. — Thus saith the Lord of hosts ; 
Heare not the words of the Prophets, that prophecie unto you, and 
deceive you : they speake the vision of their owne hart, not from the 
mouth of the Lord. 

1635. — To trust their owne judgement, not believing the defini- 
tions of the Church, and relying everie one upon his private spirit, 
is a manifest note of heretikes, false Prophets, or Apostates. 

Jeremie xxiii. 21. Douay, 1635. — I sent not the Prophets and 
they ranne ; I spake not to them and they prophecied. 

1635. — Mission of Pastours and Prophets was alwayes so neces- 
sarie in God's Church, that whosoever commeth without right 
mission, is a false Prophet, a woolfe, and not a Pastour. 

Jeremie xxiii. 32. Douay, 1635. — Behold I to the prophets 
dreaming lies, saith our Lord, which have told those things, and 
have seduced my people in their lying, and in their miracles ; when 
I had not sent them, nor commanded them, who have not profited 
this people, saith our Lord. 

1635. — False prophets may doe false miracles, that is, strange 
things to deceive others, but cannot worke true miracles. Because 
th erf ore it is hard for vulgar people to judge which are false mira- 
cles, the former note of right mission is a more secure marke to 
know true and false prophets. 

Jeremie xliv. 2. Douay, 1635. — Thus saith the Lord of hosts, 
the God of Israel : you have seen al this evil, that I have brought 
upon Jerusalem and upon al the cities of Juda, and behold they are 
desolate this day, and there is not an inhabitant in them. 



HERETICKS AXD SECTARIES. 



401 



J 635. — It is a very convenient motive, and ought to be effectual, 
unto sinful nations, to see their neighbours fallen into Heresie, 
Turcisme, or Paganisme, for their obstinacie in other sinnes. 

Ezechiel xiv. 3. Douay, 1635. — Sonne of man, these men have 
put their uncleannes in their harts, and the scandal of their iniquitie 
they have set against their face : what, being asked, shal I answer 
them ? 

1635. — God revealed to the Prophet that these men came not 
sincerely to learne, but were setled in their hart to serve the idols. 
As worldly men in heretical countries doe inquire of Catholike 
Priests what they should doe, but remaine resolved to participate 
with heretikes. 

1816, 1843.— That is, their filthy idols, upon which they have 
set their hearts : and which are a stumbling-block to their souls. 

Ezechiel xiv. 6. Douay, 1635. — Therefore say to the houses of 
Israel, thus saith our Lord God, Convert and depart from your idols, 
and from al your contaminations, turne away your faces. 

1635. — Such men are first of al to be admonished to depart from 
idolatrie, heresie, schisme, and from al practise thereof: which is 
the first step of true conversion to God. 

Ezechiel xv. Argument. Douay, 1635. — As a vine cut downe, 
is profitable to no use, but to burne : So the Jewes (and other people) 
separated from the Church are to be burned in the fire. 

1816, 1843. Argument. — As a vine cut down is fit for nothing 
but the fire, so it shall be with Jerusalem for her sins. 

Ezechiel xv. 2. Douay, 1635. — Sonne of man, what shal be 
made of the wood of the vine of al the trees of the w r oods, that are 
among the trees of the forests ? 

1635. — God's Church is very often and fitly compared to a vine 
in respect of the excellent fruit : and so the branches cut off from 
the Church, are most like to wilde superfluitie of the vine, good for 
nothing but to the fire. 

Ezechiel xv. 7. Douay, 1635. — And I wil set my face against 
them : out of the fire shal they come forth, and fire shal consume 
them : and you shal know that I am the Lord, when I shal set my 
face against them. 

1635. — In burning a fagot the middes being first consumed, 
the rest of both ends are likewise put in the fire til al be consumed, 
so none that are out of the Church can escape the fire. 

Ezechiel xxxvii. 17. Douay, 1635. — And joyne them one to the 

2d 



402 



DOCTRINES OF THE CHURCH OF ROME. 



other for thee, into one peece of wood ; and they shal be into an union 
in thy hand. 

1635. — Before Christ joyned the Gentils to his church, he first 
united the two Kingdoms of Juda and Israel : signifying that 
Catholikes which labour for conversion of heretikes, (as now in 
England) must first agree amongst themselves, and then shal their 
endeavours be more effectual. For so al shal sooner be made one 
fold under one shepheard. 

Ezechiel xxxvii. 24. Douay, 1635. — And my servant David 
King over them, and there shal be one Pastour of them al, they 
shal walke in my judgements, and shal keepe my commandments, 
and shal doe them. 

1635. — Fulfilled by Christ the good Pastour, who bringeth al 
nations into one fold under one Pastour. 

Ezechiel xxxviii. 12. Douay, 1635. — That thou mayst take 
the spoiles, and invade the preye, that thou mayst lay thy hand 
upon them that had been desert, and afterward restored, and upon 
the people that is gathered together out of the Gentils, which 
hath begun to possesse, and to be inhabitant of the navel of the 
earth. 

1635. — Alluding to those that endeavoured to spoyle and oppresse 
the Jewes after their relaxation from captivitie, he prophecieth of 
Antichrist, and al heretikes, that seeke to pervert, or to suppresse 
Catholike Christians, who are delivered from the bondage of the 
divel by Baptisme and other Sacraments of Christ. 

Ezechiel xxxviii. 16. Douay, 1635. — And thou shalt ascend 
upon my people of Israel as a cloude, that thou cover the earth. In 
the later dayes shalt thou be, and I wil bring thee upon my land : that 
the Gentils may know me, when I shal be sanctified in thee before 
their eyes, Gog. 

1635. — Antichrist, signified by Gog, shal persecute the Church 
neere the end of the world. 

Ezechiel xxxviii. 21. Douay, 1635. — And I wil cal in against 
him, in al my mountaines the sword, saith our Lord God : everie 
man's sword shal be directed against his brother. 

1635. — In everie part of the universal Church God wil at last 
destroy Antichrist's power, confounding him, and al his adherents. 

Ezechiel xxxviii. 2. Douay 1635. — Sonne of man, set thy face 
against God, and the land of Magog, the Prince of the head of 
Mosoch and Thubal, and prophecie of him, and thou shalt say to 



HERETICKS AND SECTARIES. 



403 



him, Thus saith our Lord God Behold I to thee Gog Prince of the 
head of Mosach and Thubal. 

1635. — Gog and Magog, according to the most common opinion, 
were the king and people of Scithia, in the north part of the world, 
a barbarous, savage, and cruel nation, the ofspring of Magog, 
sonne of Japheth : whereto the Prophet alluding describeth here, as 
S. Jerom in this place, and other Fathers expound it, al persecuters 
of the Church: most especially Antichrist and his complices. Of 
whom likewise, by the same mystical names S. John prophecieth 
that Satan shal be loosed out of his prison, and shal goe forth, and 
seduce the nations that are upon the foure corners of the earth, 
Gog, and Magog, and shall gather them into battel, whose number 
is as the sand of the sea. For the Church being spred on al the 
earth (as S. Augustin noteth in the same place) her enemies also 
spred everie where, shal most vehemently persecute her. But the 
holie prophets, namely Ezechiel here, verse 21, &c, and S. John, 
verse 11, foreshew, that Christ our Lord wil destroy them al. 

1816, 1843. — Gog. This name, which signifies hidden or covered, 
is taken in this place either for the persecutors of the Church of God 
in general, or some arch-persecutor in particular : such as Antichrist 
shall be in the latter days — Apocalypse xx. 8. And what is said of 
the punishment of Gog, is verified by the unhappy ends of perse- 
cutors. 

1816, 1843. — Magog. Scythia or Tartary, from whence the 
Turks, and other enemies of the Church of Christ originally sprung. 

Daniel iii. 6. Douay, 1635. — But if any man shal not adore 
prostrate, he shal the self same houre be cast into a furnace of 
burning fyre. 

1635. — Practise of this idolatrie consisted in falling prostrate on 
the ground before the statua ; sometimes it consisteth in offering 
incense to idols : and the like : Now in England personal presence 
at heretical service or sermon is a distinctive signe of conformitie to 
the protestants' pretended religion, because such presence is there 
exacted for this purpose. 

Osee vii. 1. Douay 1635. — When I would heale Israel, the 
iniquitie of Ephraim was revealed, and the malice of Samaria, 
because they have wrought lying, and the theefe hath entered in 
spoyling, the rober without. 

1635. — God punishing al the Jewes by dividing their kingdom 
into two, would have cured them ; but Jeroboam king of the ten 

2 d 2 



404 



DOCTRINES OF THE CHURCH OF ROME. 



tribes drew al his people into grosser sinnes then before, by making 
a schisme and setting up idols to be adored for God. 

Zacharias xiii. 3. Douay, 1635. — And it shal be when any man 
shal prophecie any more, his father and his mother that begot him, 
shal say to him : Thou shalt not live ; because thou hast spoken a 
lie in the name of our Lord. And his father and his mother his 
parents shal strike him, when he shal prophecie. 

1635. — False doctrine, as idolatrie and heresie, are punishable by 
death in the law of Christ. 

1 Machabees xvi. 1. Douay, 1635. — And John went up from 
Gazara, and told Simon his father what Cendebeus did among their 
people. 

1816, 1843. — John. He was afterwards surnamed Ilircanus, 
and succeeded his father in both his dignities of high priest and 
prince. He conquered the Edomites, and obliged them to a con- 
formity with the Jews in religion : and destroyed the schismatical 
temple of the Samaritans. 

Vol. ii. page 949. Continuation of the Church. — These later 
prophets yet living, as Josephus and others, testifie in their histories, 
the Grecians obtained so great a monarchic by King Alexander the 
Oreat of Macedon, that being parted after his death amongst manie, 
yet al were great kingdomes, some longer, some shorter time. In 
the beginning whereof w T hen King x\lexander came to Jerusalem, as 
Josephus writeth, Jaddus the high Priest going forth in his pon- 
tifical attyre to meete him, the same King streightwayes fel downe 
at his feete with al reverence. And being demanded by his friends, 
the Princes of his armie, why he so much honoured the High Priest, 
he answered, that he honored not the man for himself, but for his 
office, and God in him, w ho had appeared to him in sleepe in that 
very habite and ornaments, when he in Macedonia discoursed in his 
minde, of making battel against the Persians, promising him assured 
victorie. Shortly after this it happened, that Manasses, an Apos- 
tata High Priest, by intercession of Sanaballat, whose daughter he 
had unlawfully married, obtayned license to build a temple in Gara 
Zim, which the Samaritanes afterwards pretended to be more ancient 
then the temple of Jerusalem, against which our Saviour gave sen- 
tence, Joan iv. 22. It was also decided by King Ptolomeus in 
Alexandria, (as Josephus witnesseth,) by w r ay of arbitrement, finding 
that the temple of Jerusalem, and the High Priests therof, had a 
perpetual succession from Salomon's time, and that their pretence of 



HERETICKS AND SECTARIES. 



405 



Jacob's adoring in Gari Zim was not to the purpose, seeing there was 
no succession, that temple being lately built. Nevertheless, the 
same Ptolomeus to gratifie Onias, another Apostata, sonne of good 
Onias High Priest and Martyr (2 Macabees iv. 34), gave leave to 
build another temple in iEgypt, which stood likewise in schisme 
against the true temple of Jerusalem, wresting to their purpose the 
prophecie of Isaie xix. 19. — In that day there shal be an altar for 
our Lord in the middes of iEgypt ; which S. J erom sheweth to be 
understood of the Church of Christ. Before this last schismatical 
temple and after the former were the Seventie-two Interpreters, or 
Translatours of the Hebrew Bible into Greeke, of whom S. Jerom 
and al ancient fathers speake much, and esteeme of very great and 
Canonical authoritie. 

Matthew iv. 23. Douay, 1633. — And Jesus went round about al 
Galilee, teaching in their Synagogues, and preaching the Ghospel of 
the Kingdom ; and healing every maladie, and every infirmitie in 
the people. 

1633, 1816. — Christ, (saith S. Augustine) by miracles got autho- 
ritie, by authoritie found credit, by credit drew together a multitude, 
by a multitude obtained antiquitie, by antiquitie fortified a Religion, 
which not only the most fond new rising of Heretikes using deceitful 
wiles, but neither the drowsie old errours of the very Heathen with 
violence setting against it, might in anie part shake and cast downe. 

Matthew iv. 6. Douay, 1633. — And said to him; If thou be 
the Sonne of God, cast thyself downe, for it is written : That he wil 
give his Angels charge of thee, and in their hands shal they hold 
thee up, least perhaps thou knock thy foote against a stone. 

1633, 1816. — Heretikes alleage scriptures, as here the Devil doth 
in the false sense, the Church useth them, as Christ doth in the 
true sense, and to confute their falsehood. 

Matthew v. 10. Douay, 1633. — Blessed are they that suffer 
persecution for justice ; for theirs is the Kingdom of Heaven. 

1633, 1816. — Heretickes and other malefactours sometime suffer 
willingly and stoutly ; but they are not blessed, because they suffer 
not for justice. For (saith S. Augustine) they cannot suffer for 
justice, that have divided the Church, and, where sound faith or 
charitie is not, there cannot be justice. And so by this Scripture 
are excluded al false Martyrs, as S. Augustine often declareth, and 
S. Cyprian. 

Matthew vi. 24. Douay, 1633. — No man can serve two masters. 



406 



DOCTRINES OF THE CHURCH OF ROME. 



For either he wil hate the one, and love the other ; or he wil sus- 
tayne the one, and contemne the other. You cannot serve God and 
Mammon. 

1633, 1816. — Two religions, God and Baal, Christ and Calvin, 
Masse and Communion, the Catholike Church and Heretical Con- 
venticles. Let them marke this lesson of our Saviour, that thinke 
they may serve al masters, al times, al religions. Agayne, these 
two masters do signifie, God and the world, the flesh and the spirit, 
justice and sinne. 

1843. — That is riches, worldly interest. 

Matthew vii. 15. Douay, 1633. — Take ye great heed of false 
Prophets, which come to you in the clothing of sheep, but inwardly 
are ravening wolves. 

1633, 1816. — Extraordinarie apparance of zeale, and holines, is 
the sheep's cote, in some Heretikes : but these of this time weare 
not that garment much, being men of unsatiable sinne. This is 
rather their garment, common to them with al other heretikes, to 
crak much of the word of the Lord, and by pretensed allegations, 
and sweet words of benediction, and specially by promise of know- 
ledge, light, and libertie of the Ghospel, to seduce the simple and 
the sinful. 

Matthew vii. 16. Douay, 1633. — By their fruits you shal know 
them. Do men gather grapes of thornes, or figs of thistels ? 

1633, 1816. — These are the fruits which Heretikes are known 
by, division from the whole Church, division among themselves, 
taking to themselves new names, and new maisters, inconstancie in 
doctrine, disobedience both to others and namely to spiritual officers, 
love and liking of themselves, pride, and intolerable vanting of their 
owne knowledge above al the holy Doctours, corruption, falsification 
and quite denying of the parts of Scriptures that specially make 
agaynst them, and these be common to al Heretikes lightly. Other 
some are more peculiar to these of our time, as Incestuous manages 
of vowed persons, Spoile of Churches, Sacrilege and profanation of 
al holy things, and many other special points of doctrine, directly 
tending to the corruption of good life in al states. 

Matthew x. 32. Douay, 1633. — Every one therefore that shal 
confesse me before men, I also wil confesse him before my Father 
which is in Heaven. 

1633, 1816. — See how Christ esteemed the open confessing of 
him, that is of his truth in the Catholike Church. For as when 



HERETICKS AND SECTARIES. 



407 



Saul persecuted the Church, he sayd himself was persecuted ; so to 
confesse him, and his Church, is al one. Contrariewise see how he 
abhoreth them that deny him before men, which is not only to deny 
any one litle article of the Catholike faith, commended to us by the 
Church ; but also to allow or consent to heresie by any meanes, as 
by subscribing, comming to their service and sermons, furthering 
them any way against Catholikes, and such like. 

Matthew xii. 25. Douay, 1633. — And Jesus knowing their 
cogitations, said to them : Every kingdom divided against itself 
shal be made desolate ; and every citie or house divided against 
itself, shal not stand. 

1633. — Therefore the kingdom of Heretikes cannot possibly 
stand, because it is alwayes ful of division and dissension. 

Matthew xii. 30. Douay, 1633. — He that is not with me, is 
against me ; and he that gathereth not with me, scattereth. 

1633, 1816. — He speaketh not only of his owne Person, but of 
al to whom he hath committed the government of his Church, and 
specially of the chiefe pastours succeeding Peter in the government 
of the whole ; as S. Hierome writing to Damasus Pope of Rome, 
applieth these words unto him, saying of al Heretikes ; He that 
gathereth not with thee, scattereth : that is to say, He that is not 
with Christ, is with Antichrist. 

Matthew xviii. 17. Douay, 1633. — And if he wil not heare them, 
tel the Church. And if he wil not heare the Church, let him be to 
thee as the Heathen and Publican. 

1633, 1816. — Not only Heretikes, but any other obstinate offender 
that wil not be judged nor ruled by the Church, may be excommu- 
nicated, and so made as an Heathen or Publican was to the Jewes, 
by the discipline of the same, casting him out of the felowship of 
Catholikes. Which excommunication is a greater punishment, then 
if he were executed by sword, fire, and wild beastes. — S. Augustin. 
And againe he saith : Man is more sharply and pitifully bound by 
the Churches keies, then with any iron or adamantine manicles or 
fetters, in the world. Heretikes therfore, because they wil not heare 
the Church, be no better nor no otherwise to be esteemed of Catho- 
likes, then Heathen men and Publicans were esteemed among the 
Jewes. 

Matthew xviii. 20. Douay, 1633. — For where there be two or 
three gathered in my name, there am I in the middes of them. 
1633, 1816. — Not al assemblies may chalenge the presence of 



408 



DOCTRINES OF THE CHURCH OF ROME. 



Chris,t, but only such as be gathered together in the unity of the 
Church, and therfore no conventicles of Heretikes directly gathering 
against the Church, are warranted by this place. 

1843. — This is understood of such assemblies only, as are 
gathered in the name and authority of Christ : and in unity of the 
Church of Christ. 

Matthew xxi. 23. Douay, 1633. — And when he was come into 
the Temple, there came to him as he was teaching, the cheefe 
Priests and Ancients of the people, saying ; In what power doest 
thou these things ? and who hath given thee this power ? 

1633, 1816. — The Heretikes presumptuously think themselves in 
this point like to Christ, because they are asked, in what power they 
come, and who sent them ; but when they have answered this ques- 
tion as fully as Christ did here, by that which he insinuateth of 
John's testimonie for his authority, they shal be heard, and til then 
they shal be stil taken for those of whom God speaketh by the 
prophet : They ranne and I sent them not. 

Matthew xxiii. 10. Douay, 1 633. — Neither be ye called Maisters : 
for one is your Maister, Christ. 

1633, 1816. — Wiclefe, and the like Heretikes of this time, doe 
hereupon condemne degrees of Schoole and Titles of Doctours and 
Maisters ; where they might as wel reprove S. Paul for calling him- 
self Doctour and Maister of the Gentiles : and for saying that there 
should be al waves Doctours in the Church. And whereas they 
bring the other words Mowing, against Religious men who are called 
Fathers ; as wel might they by this place take away the name of 
carnal fathers, and blame S. Paule for calling himself the only 
spiritual Father of the Corinthians. But indeed nothing is here 
forbidden, but the contentious division and partiality of such as 
make themselves Ringleaders of Schismes and Sects, as Donatus, 
Arius, Luther, Calvin. 

1843. — The meaning is, that our Father in heaven is incom- 
parably more to be regarded, than any father upon earth : and no 
master to be followed, who would lead us away from Christ. But 
this does not hinder but that we are by the law of God to have a due 
respect both for our parents and spiritual fathers, (1 Cor. iv. 15) 
and for our maisters and teachers. 

Matthew xxiv. 4. Douay, 1635. — And Jesus answering, said to 
them ; Beware that no man seduce you. 

1633, 1816. — The first and principal warning, needful for the 



HERETICKS AND SECTARIES. 



409 



faithful from Christes Ascension to the very end of the world, is, 
that they be not deceived by Heretikes, which under the title of true 
teachers, and the name of Christ and his Gospel, wil seduce many. 

Matthew xxiv. 5. Douay, 1635. — For many shal come in my 
name saying, I am Christ ; and they shal seduce many. 

16.33, 1816. — Not only such as have named themselves Christ, 
as Simon, Menander, and such like ; but al Arch-heretikes be 
Christs to their folowers, Luther to the Lutherans, Calvin to the 
Calvinists, because they beleive them, rather then Christ speaking 
in his Church. 

Matthew xxiv. 15. Douay, 1635. — Therefore when you shal see 
the abomination of desolation, which was spoken of by Daniel the 
prophet, standing in the holy place, (he that readeth, let him under- 
stand.) 

1633, 1816. — This abomination of desolation foretold, was first 
partly fulfilled in diverse prophanations of the Temple of Hierusalem, 
when the Sacrifice and service of God was taken away, but specially 
it shal be fulfilled by Antichrist and his Precursours, when they 
shal abolish the holy Masse, which is the Sacrifice of Christes body 
and bloud, and the only soveraigne worship due to God in his 
Church ; as S. Hypolitus writeth in these words : The Churches 
shal lament with great lamentations, because there shal neither 
Oblation be made, nor incense, nor worship grateful to God. But 
the sacred houses of Churches shal be like to Cottages, and the 
pretious body and bloud of Christ shal not be extant (openly in 
Churches) in those dayes, the Liturgie (or Mass) shal be extin- 
guished, the Psalmodie shal cease, the reciting of the Scriptures 
shal not be heard. By which it is plaine, that the Heretikes of 
these daies be the special forerunners of Antichrist. 

Matthew xxiv. 22. Douay, 1633. — And unles those daies had 
been shortned, no flesh should be saved ; but for the Elect the daies 
shal be shortned. 

1633, 1816. — The raigne of Antichrist shal be short, that is, 
three yeares and a-half. Therfore the Heretikes are blasphemous 
and ridiculous, that say, Christes Vicar is Antichrist, who hath 
sitten these 1500 yeares. 

Matthew xxiv. 24. Douay, 1633. — For there shal rise false 
Christes and false prophets, and shal shew great signes and wonders, 
so that the Elect also (if it be possible) may be induced into errour. 

1633, 1816. — These signes and miracles shal be to the outward 



410 



DOCTRINES OF THE CHURCH OF ROME. 



appearance only ; for S. Paul calleth them lying signes, to seduce 
them only that shal perish. Whereby we see that if Heretikes 
could worke feyned and forged miracles, yet we ought not to 
beleeve them, much lesse when they can not so much as seeme to 
doe any. 

Matthew xxv. 32. Douay, 1635. — And al nations shal be 
gathered togeather before him, and he shal separate them one from 
another, as the pastour separateth the sheep from the goats. 

1633, 1816. — Loe here is the separation; for in the Church 
militant they lived both togeather. As for Heretikes, they went 
out of the Church before, and separated themselves, and therefore 
are not to be separated here, as being judged already. 

Markeiii. 12. Douay, 1633.— Thou art the Sonne of God. And 
he vehemently charged them that they should not disclose him. 

1633, 1816. — The confession of the truth is not grateful to God, 
proceeding from every person. The Divel acknowledging our Saviour 
to be the Sonne of God, was bidden hold his peace : Peter's con- 
fession of the same was highly allowed and rewarded. Therfore 
neither Heretikes sermons must be heard, no not though they preach 
the truth. So it is of their prayer and service, which being never 
so good in itself, is not acceptable to God out of their mouthes, yea 
it is no better then the howling of wolves. 

Marke iii. 24. Douay, 1633. — And if a kingdom be divided 
against itself, that kingdom cannot stand. 

1633, 1816. — As this is true in al kingdoms and Common-weales 
where Civil dissension raigneth, so it is specially verified in heresies 
and Heretikes, which have alwayes divisions among themselves as 
the plague of God, for dividing themselves and others from the 
Church. 

Marke iv. 11. Douay, 1635. — And he said to them ; To you it 
is given to know the mysterie of the kingdom of God ; but to them 
that are without, al things are done in parables. 

1633, 1816. — Such as be out of the Church, though they heare 
and read never so much, they cannot understand. 

Marke iv. 21. Douay, 1633. — And he said to them ; Commeth 
a candle to be put under a bushel, or under a bed ? and not to be 
put upon the candlestick ? 

1633. — Christ came not to teach his doctrine in corners and 
hucker mucker as Heretikes doe, but to lighten the whole world 
therewith. 



HERETICKS AND SECTAEIES. 



411 



Marke vii. 7. Douay, 1633. — And in vaine doe they worship 
me, teaching doctrines precepts of men. 

1633, 1816. — Men's ordinances which be repugnant to God's 
commandements, be here condemned as al observations not edifying 
nor profitable to the fulfilling of God's commandements, be vaine and 
superfluous ; as many observations of the Pharisees were then, and 
the like traditions of Heretikes be now ; for howsoever they bragge 
of Scriptures, al their manner of administration and ministerie is 
their owne tradition and invention without al Scripture and warrant 
of God's word. But the traditions of the Apostles and Ancients, 
and al the precepts of the holy Church we are commanded to keep, 
as things not prescribed by man but by the Holy Ghost. 

Marke ix. 38. Douay, 1633. — John answered him saying: 
Maister we saw one casting out Divels in thy name, who foloweth 
not us, and we prohibited him. 

1633, 1816. — Miracles are wrought sometime by the name of 
Jesus, whatsoever the men be, when it is for the proofe of a truth or 
for the glorie of God. In so much that Julian the Apostata him- 
selfe did drive away divels with the signe of the Crosse, as S. 
Gregorie Nazianzene writeth. And so also Heretikes may doe 
miracles among the Heathen, to prove any article of the Christian 
faith ; but they never did nor ever shal worke any miracle to prove 
any of their erroneous opinions, as, to prove that Christ is not really 
in the B. Sacrament. 

Marke x. 25. Douay, 1635. — It is easier for a camel to passe 
through a needel's eye, then for a rich m^n to enter into the king- 
dom of God. 

1633, 1816. — He is here called a rich man that hath his con- 
fidence (as here is expressed) in his treasure, and had rather forsake 
his faith and duty to God, then lose them, as al they which live in 
Schisme or Heresie to save their goods. 

Marke xi. 16. Douay, 1635. — And he suffred not that any man 
should carie a vessel through the temple. 

1633, 1816. — He could not abide to see the Temple of God pro- 
faned, no nor suffred those things to be done in it, which otherwise 
were not unlawful but honest, if they had been done in due place. 
How much lesse can he abide the profaning of Churches now with 
Heretical service and preaching of heresie and blasphemie ? 

Marke xi. 17. Douay, 1635. — And he taught, saying to them : 
Is it not written, That my house shal be called the house of prayer 
to al Nations ? But you have made it a denne of theeves. 



412 



DOCTRINES OF THE CHURCH OF ROME. 



1633, 1816. — If the temple was then a denne of theeves, because 
of profane and secular marchandize ? how much more now, when the 
house appointed for the holy Sacrifice and Sacrament of the Bodie of 
Christ, is made a denne of the Ministers of Calvin's bread ? 

Marke xiii. 4. Douay, 1633. — Tel us, when shal these things be ? 
and what shal be the signe when al these things shal begin to be con- 
summate. 

1 633, 1816. — The miseries which did fal before the destruction of 
the Temple and citie of Hierusalem, were a resemblance of the ex- 
treme calamitie that shal befal before the later day at the time of 
Antichrist ; whereupon Christ speaketh indifferently of both. 

Marke xiii. 6. Douay, 1635. — For many shal come in my name 
saying that I am he ; and they shal seduce many. 

1635, 1816. — As before the destruction of Hierusalem, diverse 
Seducers arose and called themselves Christes, promising the people 
deliverance from the feares and dangers they were in of forraine 
souldiars ; so shal there come many towards the end of the world 
and make themselves Christs and Authours of Sects, and shal gaine 
many disciples : as in plaine words foloweth in this chapter, verse 22 
— There shal rise up false Christs, and false prophets, &c. 

Marke xiii. 22. Douay, 1633. — For there shal rise up false 
Christs and false prophets, and they shal shew signes and wonders, 
to seduce (if it be possible) the elect also. 

1633, 1816. — False Christes and false Prophets be seducers, who 
in the later day by the power of the Divel shal seeme to worke won- 
ders, and yet men must not beleeve them ; Much lesse these, which 
for their false faith cannot shew so much as one false miracle. 

Luke i. 48. Douay, 1633. — Because he hath regarded the 
humilitie of his handmaid ; for behold from henceforth al Gene- 
rations shal cal me Blessed. 

1633, 181 6. — This prophecie is fulfilled, when the Church keepeth 
her festival daies, and when the faithful in al Generations say the 
Ave Marie, and other holy Anthems of our Lady. And, therefore 
the Calvinistes are not among those Generations which cal our Lady 
Blessed. 

1843. — These words are a prediction of that honour which the 
Church in al ages should pay to the blessed Virgin. Let Protes- 
tants examine whether they are any way concerned in this prophecy. 

Luke iv. 8. Douay, 1633. — And Jesus answering said to him : 
It is written, Thou shalt adore the Lord thy God and him only 
shalt thou serve. 



HERETICKS AND SECTARIES. 



413 



1633, 1816— If the Divel himselfe alleage Scripture against 
Christ, no marvel that Heretikes doe so against Christes Church. 

Luke vi. 26. Douay, 1633.— Woe, when al men shal blesse you ; 
For according to these things did their Fathers to the false prophets. 

1633, 1816. — This woe pertaineth to the Heretikes of our daies, 
that delight to have the people's praises and blessings and shouts, 
preaching pleasant things of purpose to their itching eares ; as did 
the false prophets, when they were magnified and commended ther- 
fore of the carnal J ewes. 

John vii. 18. Douay, 1633. — He that speaketh of himself 
seeketh his owne glorie. But he that seeketh the glorie of him that 
sent him, he is true, and injustice in him there is not. 

1633, 1816. — It is spoken of Antichrist specially, and it is true 
in al Heretickes. 

John viii. 44. Douay, 1633. — You are of your father the Divel, 
and the desires of your father you wil doe. He was a man-killer 
from the beoinnino-, and he stood not in the veritie : because veritic 
is not in him. When he speaketh a lie, he speaketh of his owne, 
because he is a Iyer, and the father therof. 

1633, 1816. — S. Augustin compareth Heretikes in their spiritual 
murder by driving Christian men out of the Church to the divel 
that drove our Parents out of Paradise. 

John ix. 22. Douay, 1633. — These things his parents said, 
because they feared the Jewes. For the Jewes had now conspired, 
that if any man should confesse him to be Christ, he should be put 
out of the Synagogue. 

1633, 181 6. — The Heretikes untruely translate here (and ver. 35) 
Excommunicate ; to make the simple conceave the Churches excom- 
munication to be no other, or no better, or no more rightly used 
against them, then this casting out of the Synagogue of such as 
confessed our Saviour. They might as wel have translated for 
Synagogue, Church : for the Old Testament, the New ; for law, 
Grace : for flesh, spirit : for Moyses, Christ : For no lesse difference 
is there between casting out of the Synagogue, and Excommunica- 
tion. Besides that, not. every one which was not of the Jewes 
Synagogue, was therfore out of the communion of the faithful, many 
true beleevers being in other partes of the world not subject to the 
Jewes Synagogue, Law, nor Sacraments. And therefore it was not 
al one to be out of the Synagogue, and to be excommunicated, as 
now, whosoever is out of the Churches communion, either by his 



L 



414 



DOCTRINES OF THE CHURCH OF ROME. 



owne wil, or for his just deserts thrust out of it by the spiritual 
Magistrate, he is quite abandoned out of al the Societie of Saints in 
Heaven and earth, so long as he so continueth. 

As for the cause of thrusting this poore man and such other out 
of the Synagogue, and excommunicating Heretikes, there is as great 
oddes as betwixt Heaven and hel : he being used so for following 
Christ and his Church, these for forsaking Christ and his Church. 
Some more agreement there is between that corrupt sentence of the 
Jewes against the followers of Christ, and the pretended excom- 
munication executed against Catholike men by our Heretikes; 
although in truth there is no great resemblance. For, the Jewes 
though they abused their power sometimes, yet had they authoritie 
indeed by God's law so to punish contemners of their law, and ther- 
fore it was feared and respected even of good men. But the excom- 
munication used by Heretikes against Catholikes or any offenders, 
is not to be respected at al, being no more but a ridiculous usurpa- 
tion of the Churches right and fashion of the same. For, out of 
their Synagogues al faithful men ought to flye, and not tarie to be 
thrust out ; according to the warning given against Core and 
Dathan. Be ye separated from their tabernacles, lest you be wrapped 
in their sinnes. 

John x. 1. Douay, 1633. — Amen, amen I say to you, he that 
entreth not by the doore into the fold of the sheep, but climeth up 
another way ; he is a theefe and a robber. 

1633. — The theefe, is the Heretike specially, and any other that 
unlawfully breake in upon the sheepe to kil and destroy them by 
false doctrine and otherwise. 

1816. — "Whosoever taketh upon himself to preach without lawful 
sending, and to administer Sacraments, and is not canonically or- 
dained by a true Catholike Bishop, to be a Curate of souls, Parson, 
Bishop or other spiritual Pastour, and commeth not in by lawful 
election and holy Churches ordinance, to that dignity and by human 
lawes, he is a theef and a murderer. So came in Arius, Calvin, Luther, 
and al Heretikes : and al that succeed them in roome and doctrine : 
and generally every one that descendeth not by lawful succession in 
the known ordinarie line of Catholike Bishops and Pastours that 
have been in all Countries since their conversion. And according to 
this rule S. Irenseus trieth the true shepheards from theeves and 
Heretikes. So doth Tertullian, &c. 

John xv. 24. Douay, 1633.— If I had not done among them 



HERETICKS AND SECTARIES. 



415 



workes that no other man hath done, they should not have sinne : 
but now both they have seen, and they doe hate both me and my 
Father. 

1633, 1816. — If the Jewes have not sinned by refusing Christ, 
in case he had not done greater miracles then any other ; then were 
it a great folly of Catholikes to beleeve Luther's or Calvin's new 
opinions without any miracles at al. 

Actes viii. 24. Douay, 1633. — And Simon answering said ; Pray 
you for me to our Lord, that nothing come upon me of these things 
which you have said. 

1633, 1816. — As this Sorcerer had more knowledge of the true 
religion then the Protestants have, who see not that the Apostles 
and Bishops can give the Holy Ghost in this Sacrament or other, 
which he plainely perceived and confessed : so surely he was more 
religious then they, that being so sharply checked by the Apostles, 
yet blasphemed not as they doe when they be blamed by the Governers 
of the Church, but desired the Apostles to pray for him. 

Actes x. 31. Douay, 1633. — And Cornelius said: Foure daies 
since, until this houre, I was praying the ninth hour in my house, 
and behold a man stood before me in white apparel. 

1633, 1816. — These apparitions and visions to S. Peter, Cor- 
nelius, and others in the Scripture very often against the incredulitie 
of our Heretikes, that wil beleeve neither vision nor miracle, not 
expressed in Scripture ; these being beleeved of Christian men even 
before they were written. 

Actes xv. 24. Douay, 1633. — Because we have heard that cer- 
taine going forth from us have troubled you with wordes subverting 
your soules, to whom we gave no commandement. 

1633, 1816. — A proper description or note of Heretikes, Schis- 
matikes, and seditious Teachers, to goe out from their spiritual 
Pastours and Governours, and to teach without their commission 
and approbation, to disquiet the Catholike people with multitude 
of wordes and sweet speaches, and finally to overthrow their soules. 

Actes xvii. 5. Douay, 1635. — But the Jewes envying, and taking 
unto them of the rascaf sort certaine naughtie men, and making a 
tumult, stirred the citie ; and besetting Jason's house, sought to 
bring them forth unto the people. 

1633. — This is the zeale of Heretikes, and a lively patterne of 
their dealing at this day against Catholike Priests and Preachers, 
and the good Jasons that receive them. 



416 



DOCTRINES OF THE CHURCH OF ROME. 



Actes xix. 19. Douay, 1633. — And many of them that had 
followed curious things, brought together their bookes, and burnt 
them before al : and counting the prices of them, they found the 
money to be fiftie thousand pence. 

1633, 1816. — Curious and unlawful sciences, as Witchcraft, 
Necromancie, and other meanes of divination by southsaying, figure - 
casting, interpretation of dreames, or any way not allowed by God 
and his Church, must much more be abhorred of old Christians, 
when these so lately converted were so zelous and diligent to leave 
them. And by this example al that are newly reconciled to the 
Church, are taught, the first thing they doe, to burne their heretical - 
and naughtie books. 

A Christian man is bound to burne or deface al wicked bookes of 
what sort soever, specially Heretical bookes : Which though they 
infect not him alwaies that keepeth them, yet being forth-comming, 
they may be noisom and pernicious to others that shal have them 
and read them after his death, or otherwise. Therfore hath the 
Church taken order for condemning al such bookes, and against 
the reading of them, where danger may ensue : and the Christian 
Emperours, Constantinus Magnus, and others made penal lawes for 
the burning or defacing of them. The danger of reading them, as 
it is manifest, so it is signified by Eusebius. 

Actes xx. 29. Douay, 1633. — I know that after my departure 
there wil ravening wolves enter in among you, not sparing the flock. 

1633, 1816.— The Governours of the Church are foretold of the 
great danger that should fal to the people by wolves, that is to say, 
by Heretikes, whose cruelty toward the Catholikes is noted by this 
terme. They be knowen by the forsaking the unitie of the Church 
wherof they were before, by going out and drawing many Disciples 
after them, and by their perverse doctrine. Such wolves came after- 
ward indeed in divers Ages ; Arius, Macedonius, Nestorius, Euty- 
ches, Luther, Calvin, great bloud-sucking wolves, and wasters of the 
flocke of Christ. 

Actes xxviii. 22. Douay, 1633. — But we desire of thee to heare 
what thou thinkest : for concerning this Sect, it is knowen to us 
that it is gainesaid every where. 

1633, 1816. — The Heretikes of al sorti s comfort themselves much 
when they find here or elswhere the Christian faith called of the 
Jewes or incredulous persons, a Sect or an Heresie, and sometimes 
in contempt of Christ's person the maister of the same, the Sect of 



J 



HERETICKS AND SECTARIES. 



417 



the Nazarens ; as though the Church of God might as wel erre in 
naming their doctrine Heresie, as the Jewes and Pagans might and 
did misse in condemning Christian religion for an Heresie ; or as 
though the Protestants doctrine were as wel proved and tried to be 
no Heresie, by the prophets and other Scriptures, miracles, and con- 
sent of al Nations and ages, as Christ's blessed doctrine is. Wheras 
indeed the Protestants doctrine is evidently convinced to be here- 
tical, by the same arguments that Christ's religion is proved to be 
the only true doctrine of salvation, and not an Heresie. And who- 
soever can deduce the Christian faith from Adam to this day, 
throughout al the Fathers, Patriarchs, Prophets, Priests, Apostles, 
and Bishops, by descent and succession of al Lawes and States of true 
worshippers and beleevers (which is the only or special way to prove 
that the Christian faith is no Heresie) he shal by the same meanes al 
at once prove the Protestants doctrine to be an Heresie and a false 
Sect. That the Jewes therfore and il men in al places contradicted 
the Christian religion, calling it an Heresie or a Sect, as though 
it had a beginning- of some certain e Sect Maister other then God 
himself, they were deceived ; and the Church of God neverthelesse 
calling the Protestants doctrine Heresie in the worst part that can 
be, and in the worst sort that ever was, doth right and most justly. 

Romanes i. 26. Douay, 1633. — Therfore God hath delivered them 
into passions of ignominie. For their women have changed the 
natural use, into that use that is contrarie to nature. 

1633, 1816.' — As he saith. here, God delivered them up, so to 
the Ephesians (iv. 19,) he saith of the same persons and things : 
They delivered themselves up to al uncleannesse. So that it is not 
meant here that God doth drive, force, or cause any man to sinne, 
as divers blasphemous Heretikes doe hold ; but only that by his just 
judgement, for their owne deserving, and for due punishment of their 
former grievous offenses, he withholdeth his grace from them, and so 
suffreth them to fal further into other sinnes. As, for their crime 
of idolatrie, to suffer them to fal into unnatural abominations : as 
now for heresie, he taketh his grace and mercie from many, and so 
they fal headlong into al kind of turpitude ; as contrariwise, for il 
life, he suffreth many to fal into Heresie. And for Christ's sake let 
every one that is entangled with the Idolatrie of this time, that is 
to say, with these new Sectes, looke wel into his owne conscience, 
whether his forsaking the true God, may not come unto him for a 
punishment of his former or present il life which he liveth. 

2 E 



418 



DOCTRINES OF THE CHURCH OF ROME. 



1 843. — Not by being author of their sins, but by withdrawing his 
grace, and so permitted them in punishment of their pride, to fall 
into those shameful sins. 

Romanes x. 15. Douay, 1635. — But how shal they preach unles 
they be sent ? as it is written : How beautiful are the feet of them 
that evangelize peace, of them that evangelize good things ? 

1633, 1816. — This place of the Apostle invincibly condemneth al 
the preachings, writings, ordinances, innovations, and userpations of 
Church, pulpit, and whatsoever our new Evangelists have intruted 
themselves and entered into by the window ; shewing that they be 
every one from the highest to the lowest, false prophets, running 
and usurping, being never lawfully called. Which is so evident in 
the Heretikes of our daies, that the Calvinists confesse it in them- 
selves, and say that there is an exception to be made in them, 
because they found the state of the Church interrupted. 

1843. — Here is an evident proof against al new teachers, who 
have al usurped to themselves the ministry without any lawful 
mission, derived by succession from the Apostles, to whom Christ 
said, John xx. 21 — As my father hath sent me, I also send 
you. 

Romanes xvi. 17. Douay, 1633. — And I desire you, brethren, 
to marke them that make dissensions and scandals contrarie to the 
doctrine which you have learned, and avoid them. 

1 633, 1816. — He carefully warneth them to take heed of seditious 
sowers of Sects and dissension in religion, and this ever to be their 
marke, if they should teach or move them to any thing which was 
not agreable to that which they had learned at their conversion ; 
not bidding them to examin the case by the Scriptures, but by their 
first forme of faith and religion delivered to them before they had or 
did read any booke of the new Testament. 

Romanes xvi. 18. Douay, 1633. — For such doe not serve Christ 
our Lord, but their owne belly ; and by sweet speaches and bene- 
dictions seduce the harts of innocents. 

1633, 1816. — The special way that Heretikes have ever had to 
beguile, was and is by sweet wordes and gay speaches, Which their 
sheep's coat see before described. 

Howsoever Heretikes pretend in wordes and external shew of 
their sheep's coat, indeed they seeke but after their owne profit and 
pleasure, and by the Apostle's own testimonie we be warranted so to 
judge of them as of men that indeed have no religion nor conscience. 



HERETICKS AND SECTARIES. 



419 



Romanes xvi. 19. Douay, 1635. — For your obedience is published 
into every place. I rejoice therfore in you. But I would have you 
to be wise in good, and simple in evil. 

1633, 1816. — Against Heretikes and their illusions, there is no 
better way then in simplicitie to cleave unto that which hath been 
taught before ; for the which the Roman obedience is much com- 
mended. 

1 Corinthians i. 12. Douay, 1635. — And I meane this, for that 
every one of you saith, I certes am Paules, and I Apollos', but I 
Cephas' and I Christ's. 

1633. — The beginning of al Schismes is over much admiring and 
addicting menselves to their owne particular Maisters. 

1 Corinthians v. 11. Douay, 1633. — But now I wrote to you, 
not to keep companie, if he that is named a Brother be a fornicatour 
or a covetous person, or a server of Idols, or a railer, or a drunkard, 
or an extortioner : with such an one not so much as to take meat. 

1633, 1816. — It is not meant that we should separate ourselves 
corporally from al sinners, or that we might refuse to live in one 
Church or fellowship of Sacraments with them, which was the errour 
and occasion of the Donatistes great schisme ; nor that every man is 
straight after he hath committed any deadly sinne, excommunicated, 
as some Lutherans hold ; but that we should avoid them when the 
Church hath excommunicated them for such ; though in mind, and 
condemnation of their faults, every one ought to be alwaies farre 
from them. As fcr the Heathen and Pagans, which be not under 
the Churches discipline, and at that time in external worldly affaires 
dealt with Christians and lived amongst them whether they would 
or no, the Apostle did not forbid Christians their companie. 

1 Corinthians ix. 1. Douay, 1635. — Am I not free ? Am I not 
an Apostle ? Have I not seen Christ Jesus our Lord ? Are not 
you my worke in our Lord ? 

1635. — As he called himself before God's Coadjutour, so here he 
boldly also chalengeth the Corinthians' conversion to be his handy- 
worke in our Lord : nothing derogating thereby from Christ, as the 
Protestants rudely charge the Fathers and Catholike men (under 
pretense of God's honour) for using such phrases or speaches in the 
Apostle's sense, of the Saints or Sacraments. 

1 Corinthians x. 12. Douay, 1633. — Therfore he that thinketh 
himself to stand, let him take heed lest he fal. 

1633, 1816. — It is profitable to al, or in a manner to al, for to 

2 e 2 



420 



DOCTRINES OF THE CHURCH OF ROME. 



keep them in humilitie, not to know what they shal be, saith S. 
Augustin. Which maketh against the vaine securitie of the Pro- 
testants. 

1 Corinthians xi. 19. Douay, 1633. — For there must be heresies 
also ; that they also which are approved, may be made manifest 
among yon. 

1633, 1816. — When the Apostle saith : Heresies must be, he 
sheweth the event, and not that God hath directly so appointed it 
as necessarie. For, that they be, it commeth of man's malice and 
free-will ; but that they be converted to the manifestation of the 
good and constant in faith and the Churches unitie, that is God's 
special worke of providence that worketh good of evil. And fur 
that there should fal Heresies and Schismes, specially concerning 
the article and use of the B. Sacrament of the Altar, whereof he 
now beginneth to treat, it may make us marvel the lesse, to see so 
great dissensions, Heresies, and Schismes of the wicked and weake 
in faith concerning the same. Such things then wil be, but woe to 
him by whom Scandals or Sects doe come. Let us use Heretikes, 
saith S. Augustin,not to that end to approve their errours, but that 
by defending the Catholike doctrine against their deceits we may 
be more watchful and wary ; because it is most truly written, There 
must be heresies that the tried and approved may be manifested or 
discovered from the holow harts among you. Let us use this benefit 
of God's providence. For Heretikes be made of such as would erre 
or be naught, though they were in the Church ; but being out, they 
profit us exceedingly, not by teaching the truth, which they know 
not, but by stirring up the carnal in the Church to seeke truth, and 
the spiritual Catholikes, to cleere the truth. For there be innu- 
merable holy approved men in the Church, but they be not discerned 
from other among us, nor manifest so long as we had rather sleep 
in darknes of ignorance, then behold the light of truth. Therfore 
many are raised out of their sleep by Heretikes to see the day of 
God, and are glad therof. 

1843. — By reason of the pride and perversity of man's heart ; 
not by God's will or appointment, who nevertheless draws good out 
of this evil, manifesting, by that occasion, who are the good and firm 
Christians, and making their faith more remarkable. 

2 Corinthians i. 18. Douay, 1633. — But God is faithful, because 
our preaching which was to you, there is not in it. It is, and It is not. 

] 633. — As he dischargeth himself of al other levitie touching his 



HERETICKS AND SECTARIES. 



421 



promise or purpose of commiDg to them, so much more of al incon- 
stancie in preaching Christes doctrine and faith, wherin one day to 
affirme, another day to deny, to dissent from his fellowes or from 
himself, to change every yeare or in every epistle the forme of his 
former teaching, to come daily with new devises repugnant to his 
owne rules, were not agreable to an Apostle and true teacher of 
Christ, but proper to false prophets and Heretikes. Wherof we 
have notorious examples in the Protestants ; who being destitute of 
the Spirit of peace, concord, constancie, unitie, and veritie, as they 
varie from their owne writings which they retract, reforme, or 
deforme continually, so both in their preachings, and forme or ser- 
vice, they are so restles, changeable, and repugnant to themselves, 
that if they were not kept in awe with much adoe, by temporal 
lawes, or by the shame and rebuke of the world, they would coine 
us every yeare or every parliament, new Communions, new faithes, 
and new Christes, as you see by the manifold endeavours of the 
Puritans. And this to be the proper note of false Apostles and 
Heretikes, see in S. Irenaeus and Tertullian. 

2 Corinthians vi. 14. Douay, 1633. — Beare not the yoke with 
infidels. For what participation hath justice with iniquitie ? or 
what societie is there between light and darkenes. 

1633, 1816. — Generally here is forbidden conversation and dealing 
with al Infidels, and consequently with Heretikes ; but specially in 
praiers, or meeting at their Schismatical Service, preaching, or other 
divine office whatsoever. Which the Apostle here uttereth in more 
particular and different termes, that Christian folke may take the 
better heed of it. No societie (saith he) nor fellowship, no partici- 
pation nor agreement, no consent between light and darknes, Christ 
and Baal, the Temple of God and the Temple of Idols ; al service, 
as pretended worship of God set up by Heretikes or Schismatikes, 
being nothing else but service of Baal and plaine Idolatrie, and their 
conventicles nothing but conspirations against Christ. From such 
therfore specially we must sever ourselves alwaies in hart and mind, 
and, touching any act of religion, in body also, according as the 
children of Israel were commanded by God to separate themselves 
from the Schismatikes Core, Dathan, and Abiron, and their taber- 
nacles, by these words : Depart from the tabernacles of the impious 
men, and touch ye not those things which pertain to them, lest you 
be enwrapped in their sinnes. 

2 Corinthians xi. 2. Douay, 1633. — For I emulate you with the 



422 



DOCTRINES OF THE CHURCH OF ROME. 



emulation of God. For I have desponsed you to one man, to pre- 
sent you a chast virgin unto Christ. 

1633, 1816. — The Apostles and their Successours did desponse 
the people whom they converted, to Christ, in al puritie and chastitie 
of truth and wholy undefiled and void of errour and heresie. 

2 Corinthians xi. 4. Douay, 1633. — For if he that commeth, 
preach another Christ whom we have not preached, or you receive 
another spirit whom you have not received : or another Ghospel which 
you have not received, you might wel suffer it. 

1633, 1816. — The note of a false teacher, to come ; that is with- 
out lawful calling or sending to thrust and intrude himself into 
another man's charge. 

2 Corinthians xi. 13. Douay, 1633. — For such false Apostles 
are craftie workers, transfiguring themselves into Apostles of Christ. 

1633, 1816. — A proper terme for Heretikes that shape themselves 
into the habit of true Teachers, specially by often allegation and 
commendation of the Scriptures. Head the notable admonition of 
the antient writer Vincentius Lirinensis, in his golden booke against 
the prophane novelties of al heresies. 

2 Corinthians xi. 3. Douay, 1633. — But I feare least, as the 
Serpent seduced Eve by his subtilitie, so your senses may be cor- 
rupted, and fal from the simplicitie that is in Christ. 

1633, 1816. — People fal from their first faith, virginitie, and 
simplicitie in Christ, not by sodain revolt, but by litle and litle, in 
giving eare to the subtil persuasion of the Serpent, speaking to them 
by the sweet mouths and allurements of Heretikes. Of which kind 
of seduction he giveth Eve for an example, who was by her greedy 
desire of knowledge, and the Divel's promise of the same, drawen 
from the native simplicitie and obedience to God. As at this day, 
promise and pretense of knowledge driveth many a poore soul from 
the sure, true, sincere, and only beleefe of God's Church. 

2 Corinthians xi. 6. Douay, 1633. — For although rude in speach, 
yet not in knowledge. But in al things we are made manifest to 
you. 

1633, 1816. — Hereby we see that the seditious and false Teachers 
have often the guift of eloquence whereby the simple be easily be- 
guiled. Such were Core and Dathan, as Josephus writeth,for the 
same S. Augustin calleth the Heretike Faustus Manichseus, a great 
snare of the divel, saying that he passed the glorious Doctor S. 
Ambrose in shew of words, but farre inferiour to him (without al 



HERETICKS AND SECTARIES. 



423 



comparison) in substance and matter. In which sort the Apostle 
here is glad to compare himself with the false Apostles, whom the 
Corinthians did follow and extol farre above him by reason of their 
eloquence ; granting to them that guift, but chalenging to himself 
superioritie in knowledge, which al wise men preferre before vaine 
words. And it is the bane of our poore countrie, that the people 
now-a-daies give credit rather to new Oratours and foollish yonkers, 
for their sweet speaches ; then to the glorious Doctours of Christes 
Church, for their singular knowledge and more grave eloquence. 

2 Corinthians xii. 1. Douay, 1635. — If I must glorie (it is not 
expedent indeed) but I wil come to the visions and revelations of 
our Lord. 

1633. — S. Cyprian complaineth that the Adversaries of God's 
Church and Priests, give no credit to visions. But their incredulitie 
is much more in our daies that condemne al such revelations, though 
they be reported and recorded for most certain e, of holy S. Gregorie, 
S. Bede, or who els soever. Yea they are so wicked in this case, 
that the vision which the holy Author of the booke of Macabees 
calleth worthy of credit, is one cause why they deny the whole booke 
to be Canonical ; and as wel might they for this vision deny al 
S. Paules Epistles, and for the like, the Actes of the Apostles, and 
the Ghospel itself. 

2 Corinthians xii. 12. Douay, 1633. — Yet the signes of my 
Apostleship have been done upon you in al patience, in signes and 
wonders, and mighty deeds. 

1633, 1816. — Miracles be necessarie, and be great signes of truth, 
when it is first newly taught. And therfore let al Catholike men 
hold fast that faith which was first preached and confirmed by mira- 
cles. As in England by S. Augustin, and in other Nations by holy 
Apostolike men. And let the Here tikes that preach extraordinarily, 
newly and otherwise then we received at our first conversion, shew 
their calling and doctrine by miracles, or els let them be taken for 
false Apostles as they be. 

Galatians iii. 1. Douay, 1635. — sensles Galatians, who hath 
bewitched you, not to obey the truth, before whose eyes Jesus Christ 
was proscribed, being crucified among you ? 

1633, 1816. — For any people or person to forsake the faith of 
their first Apostles and conversion, at the voice of a few novellaries, 
seemeth to wise men a very bewitching and senseles brutishnes. 
Such is the case of our poore countrie, Germanic, and others. 



424 



DOCTRINES OF THE CHURCH OF ROME. 



Galatians v. 13. Douay, 1635. — For you, Brethren, are called 
into libertie ; only make not this libertie an occasion to the flesh, 
but by charitie serve one another. 

1633, 1816.— They abuse the libertie of the Ghospel to the 
advantage of their flesh, that under pretense therof, shake off their 
obedience to the lawes of man, to the decrees of the Church and 
Councels, that wii live and beleeve as they list, and not be taught 
by their Superiours, but fornicate with every Sect-maister that 
teacheth pleasant and licentious things : and al this under pretense 
of spirit, libertie, and freedom of the Ghospel. Such must learn e 
that al heresies, schismes, and rebellions against the Church and 
their lawful Prelates, be counted heer among the workes of the flesh. 
See S. Augustin. 

Colossians i. 6. Douay, 1633. — That is come to you, as also in 
the whole world it is, and fructifieth, and groweth, even as in you 
since that day that you heard and knew the grace of God in truth. 

1633. — He sheweth that the Church and Christes Ghospel should 
daily grow and be spred at length through the whole world. Which 
cannot stand with the Heretikes opinion of the decay therof so 
quickely after Christes time, nor agree by any meanes to their ob- 
scure conventicles. See S. Augustin. 

Colossians ii. 4. Douay, 1633. But this I say, that no man 
deceive you in loftines of words. 

1633. — Heretikes doe most commonly deceive the people with 
eloquence, namely such as have it by the guift of nature, as the 
Heretikes of al Ages had, and lightly al seditious persons, which 
draw the vulgar sort to sedition by allurement of their tongue. 
Nothing (saith S. Hierom) is so easie as with volubilitie of tongue 
to deceive the unlearned multitude, which whatsoever it under- 
standeth not, doth the more admire and wonder at the same. The 
Apostle here calleth it, persuasible speach. 

1 Thessalonians v. 21. Douay, 1635. — But prove al things, hold 
that which is good. 

1633, 1816. — Though we may not extinguish the spirit, nor 
contemne the prophets, yet we must beware we be not deceived by 
giving too light credit to every one that wanteth himself of the spirit, 
as Arch-heretikes ever did. We must trie them by the doctrine of 
the Apostles and the Spirit of the Catholike Church, which cannot 
beguile us. 

1 Timothee i. 3, Douay. 1633. As I desired them to remaine 



HEEETICKS AND SECTARIES. 



425 



at Ephesus, when I went into Macedonia, that thou shouldest 
denounce to certaine not to teach otherwise. 

1633, 1816. — The proper marke of Heretikes and false Preachers, 
is, to teach otherwise or contrarie to that which they found taught 
and beleeved generally in the unitie of the Catholike Church before 
their time : al doctrine that is odde, singular, new, differing from 
that which was first planted by the Apostles, and descended downe 
from them to al Nations and Ages following without contradiction, 
being assuredly erroneous. The Greek word which the Apostles here 
useth, expresseth this point so effectually, that in one compound 
terme he giveth us to wit, that an Heretike is nothing els but an 
after teacher, or teacher otherwise. Which even itself alone is the 
easiest rule even for the simple to discerne a false Prophet or Preacher 
by, specially when an heresie first beginneth. Luther found al 
Nations Christian at rest and peace in one uniforme faith, and al 
Preachers of one voice and doctrine touching the B. Sacrament and 
other Articles : so that whatsoever he taught against that which he 
found preached and beleeved, must needs be another doctrine, a later 
doctrine, an after- teaching or teaching otherwise, and therfore con- 
sequently must needs be false. And by this admonition of S. Paul, 
al Bishops are warned to take heed of such, and specially to provide 
that no such odde Teachers arise in their dioceses. 

1 Timothee i. 4. Douay, 1633. — Nor to attend to fables and 
genealogies having no end ; which minister questions rather then 
the edifying of God which is in faith. 

1633, 1816. — He speaketh specially of the Jewes after-doctrines 
and human constitutions repugnant to the lawes of God, wherof 
Christ giveth warning, Matt, xxiii., and in other places, which are 
conteined in their Cabala and Talmud ; generally of al heretical 
doctrines, which indeed, howsoever the simple people be beguiled by 
them, are nothing but fabulous inventions, as we may see in the 
Valentinians, Manichees, and other of old : by the Brethren of love, 
Puritans, Anabaptistes, and Calvinistes of our time. For which 
cause Theodoret entitleth his book against Heretikes, Of Heretical 
fables. 

Let our loving brethren consider whether these contentions 
and curious questionings and disputes in religion, which these un- 
happie heresies have engendered, have brought forth any increase of 
good life, any devotion, or edification of faith and religion in our 
daies, and then shal they easily judge of the truth of these new 



426 



DOCTRINES OF THE CHURCH OF ROME. 



opinions, and the end that wil follow of these innovations. In truth 
al the world now seeth they edifie to Atheisme and no otherwise. 

1 Timothee i. 7. Douay, 1633. — Desirous to be Doctours of the 
law, not understanding neither what things they speake, nor of what 
they affirme. 

1633, 1816. — It is the proper vice both of Judaical and of Here- 
tical false Teachers, to professe knowledge and great skil in the law 
and Scriptures, being indeed in the sight of the learned, most igno- 
rant of the word of God, not knowing the very principles of divinitie, 
even to the admiration truely of the learned that read their books, 
or heare them preach. 

1 Timothee ii. 12. Douay, 1633. — But to teach I permit not 
unto a woman, nor to have dominion over the man ; but to be in 
silence. 

1633, 1816. — In times of licentiousnes, libertie, and heresie, women 
are much given to reading, disputing, chatting, and jangling of the 
holy Scriptures, yea and to teach also if they might be permitted. 
But S. Paul utterly forbiddeth it, and the Greek Doctours upon this 
place note that the woman taught but once, that was when after her 
reasoning with Satan, she persuaded her husband to transgression, 
and so she undid al mankind. And in the Ecclesiastical Writers we 
find that women have been great promoters of every sort of heresie 
(wherof see a notable discourse in S. Hierom) which they would not 
have done, if they had, according to the Apostle's rule, followed 
pietie and good workes, and lived in silence and subjection to their 
husbands. 

1 Timothee iv. I. Douay, 1633. — And the spirit manifestly 
saith that in the last times certaine shal depart from the faith, 
attending to spirits of errour, and doctrines of divels. 

1633, 1816. — It is the proper description of Heretikes, to forsake 
their former faith, and to be Apostates, as the Greek word importeth ; 
to give eare to particular spirits of errour and deception, rather then 
to the spirit of Christ in his Church, to follow in hypocrisie and 
shew of vertue the pernicious doctrine of divels, who are the sugges- 
ted and prompters of al Sects, and are lying spirits in the mouths 
of al Heretikes and false Teachers ; men that have put their con- 
science to silence, and made it sensles to the Holy Churches admo- 
nition : the Apostle noting once before also in this same Epistle, 
that Heretikes have no conscience ; which is the cause both of their 
fal and of their objuration in heresie. 



HERETICKS AND SECTARIES. 



427 



1 Timothee vi. 4. Douay, 1635. — He is proud, knowing nothing, 
but languishing about questions and strife of words ; of which rise 
envies, contentions, blasphemies, evil suspicions. 

1633, 1816. — Even these be the good disputes of our new Sect- 
maisters : and the world hath too long proved these inconveniences 
here named, to be the fruits of such endles altercations in religion 
as these unhappie Sects have brought forth. 

1 Timothee vi. 10. Douay, 1633. — For the root of al evils is 
covetousness ; which certaine desiring have erred from the faith, and 
have intangled themselves in many sorrowes. 

1 633. — As in the first chapter lacke of faith and good conscience, 
so here covetousnes or desire of these temporal things, and in the 
end of this chapter, presumption and boasting of knowledge are 
causes of falling from the faith : heresie often being the punishment 
of former sinnes. 

1 Timothee vi. 20. Douay, 1633.— Timothee, keep the de- 
positum, avoiding the profane novelties of voices, and oppositions of 
falsely called knowledge. 

1633, 1816. — It is the propertie of al Heretikes to arrogate to 
themselves great knowledge, and to condemne the simplicitie of their 
Fathers the holy Doctours and the Church. But the Apostle calleth 
their pretended skil, a knowledge falsely so called, being in truth 
high and deep blindnes. Such (saith S. Irenaeus) as forsake the 
preaching of the Church, argue the holy Prieste of unskilfulnes, not 
considering how farre more worth a religious idiote is, then a blas- 
phemous and impudent sophister, such as al Heretikes be. And 
againe, Vincentius Lirinensis speaking in the persons of Heretikes 
saith, Come, o ye foolish and miserable men, that are commonly 
called Catholikes, and learne the true faith which hath been hid 
many ages heretofore, but is revealed and shewed of late, &c. See 
his whole booke concerning these matters. 

2 Timothee i. 5. Douay, 1633. — Calling to mind that faith 
which is in thee not feined, which also dwelt first in thy grand- 
mother Lois, and thy mother Eunice, and I am sure that in thee 
also. 

1633, 1816. — Though God shew mercie to many that be of incre- 
dulous, heretical, or il parents, yet it is a goodly benediction of God 
to have good education and to have good faithful progenitours and 
Catholike parents. And it is a great sinne to forsake the faith of 
our fathers that be Catholikes, or contrarie to our education in the 



428 



DOCTRINES OF THE CHURCH OF ROME. 



Church to follow strange doctrines, abandoning not only our next 
natural parents faith, but the antient faith and beleefe of al our 
progenitours for many hundred yeares together. And if to follow 
the faith of mother and grandmother only, the Christian religion 
being then but newly planted, was so commendable even in a Bishop, 
how much more is it now laudable to cleave fast to the faith of so 
many our progenitours and Ages that continued in the same Christian 
religion which they first received. 

Our Protestants in their great wisedom laugh at good simple men 
when they talke of their fathers faith. But S. Hierom — I am a 
Christian, said he, and borne of Christian parents, and carie the 
signe of the crosse in my forehead. And againe, Until this day the 
Christian world hath been without this doctrine, that faith wil I 
hold fast being an old man, wherein I was borne a child. And the 
holy Scriptures set us often to schole to our fathers. Aske thy 
fathers, and they wil shew thee, thy ancestours, and they wil tel thee. 
And againe, Our fathers have shewed unto us. And commonly 
the true God is called the God of the faithful and of their fore- 
fathers. And false Gods and new doctrines or opinions be named. 
New and fresh, such as their fathers worshipped not. Finally, 
S. Paul both here and often els alleageth for his defense and com- 
mendation, that he was of faithful progenitours. And it is a case 
that Heretikes cannot lightly bragge of, no one sect commonly 
during so long without intermission, that they can have many pro- 
genitours of the said sect. Which is a demonstration that their 
faith is not true, and that it is impossible our Catholike faith to be 
false, supposing the Christian religion to be true. 

2 Timothee ii. 17. Douay, 1633. — And their speach spreadeth 
as a canker ; of whom is Hymenaeus and Philetus. 

1633, 1816. — The speaches, preachings, and writings of Here- 
tikes be pestiferous, contagious, and creeping like a canker. Ther- 
fore Christian men must never heare their sermons, nor read their 
books. For such men have a popular way of talke wherby the 
unlearned, and specially women loden with sinne, are easily beguiled. 
Nothing is so easy (saith S. Hierom) as with voluable and rolling 
tong to deceive the rude people, which admire whatsoever they 
understand not. 

2 Timothee iii. 2. Douay, 1633. — And men shal be lovers of 
themselves, covetous, hautie, proud, blasphemous, not obedient to 
their parents, unkind, wicked. 



HERETICKS AND SECTARIES. 



429 



1633, 1816. — Al these words S. Cyprian expoundeth of such as 
by pride and disobedience resist God's Priests. Let no faithful man, 
saith he, that keepeth in mind our Lordes and the Apostles admo- 
nition, marvel if he see in the later times some proud and stubburne 
fellowes and the enemies of God's Priests, goe out of the Church or 
impugne the same ; when both our Lord and the Apostle foretold 
us that such should be. 

2 Timothee iii. 6. Douay, 1633. — For of these be they that 
craftily enter into houses ; and lead captive seely women loden with 
sinnes, which are led with divers desires. 

1633, 1816. — Women loden with sinnes, are for such their de- 
servings, and through the frailty of their sexe, more subject to the 
heretikes deceits, then men ; the enemie attempting (as he did in 
the fal of our first parents) by them to overthrow men. See S. 
Hierom upon the 3rd chapter of Jeremie, where he addeth that 
every heresie is first broached, for gluttonie and belly-cheere. 

2 Timothee iii. 9. Douay, 1635. — But they shal prosper on 
further : for their folly shal be manifest to all as theirs also was. 

1633, 1816.— Al heretikes in the beginning seeme to have some 
shew of truth, God for just punishment of men's sins permitting 
them for some while in some persons and places to prevaile ; but 
in short time God detecteth them, and openeth the eyes of men 
to see their deceits ; in so much that after the first brunt they be 
mainteined by force only, al wise men in a manner seeing their 
falshood, though for troubling the state of such common weales 
where unluckily they have been received, they cannot be so sodenly 
extirped. 

2 Timothee iii. 14. Douay, 1633. — But thou, continue in those 
things which thou hast learned, and are committed to thee ; knowing 
of whom thou hast learned. 

1633. — In al danger and diversitie of false Sects, S. Paules admo- 
nition is, ever to abide in that was first taught and delivered, never 
to give over our old faith for a new fansie. This is it which before 
he calleth depositum. 

2 Timothee iii. 13. Douay, 1633. — But evil men and seducers 
shal prosper to the worse ; erring, and driving into errour. 

1633, 1816. — Though heresies and the Authors of them be after 
a while discovered and by litle and litle forsaken generally of the 
honest, discreet, and men careful of their owne salvation ; yet their 
Authors and other great sinners proceed from one errour and heresie 
to another, and finally to plaine Atheisme and al divelish disorder. 



430 



DOCTRINES OF THE CHURCH OF ROME. 



2 Timothee iv. 3. Douay, 1635. — For there shal be a time 
when they wil not heare sound doctrine ; but according to their 
owne desires they wil heap to themselves Maisters, having itching 
eares. 

1633, 1816. — If ever this time come (as needs it must, that the 
Apostle foresaw and foretold) now it is undoubtedly. For the pro- 
perties fal so just in every point upon our new Maisters and their 
Disciples, that they may seem to be pourtered out, rather then pro- 
phecied of. Never were there such delicate Doctours that could so 
pleasantly claw and so sweetly rubbe the itching eares of their 
hearers, as these, which have a doctrine framed for every man's 
phansie, lust, liking, and desire ; the people not so fast crying, 
speake placentia, things that please ; but the Maisters as fast war- 
ranting them to doe placentia. 

Titus iii. 10. Douay, 1 633. — A man that is an Heretike after 
the first and second admonition avoid. 

1633, 1816. — Not every one that erreth in religion, is an Here- 
tike, but he only that after the Churches determination wilfully and 
stubburnly standeth in his false opinion, not yealding to decree of 
Council or the cheefe Pastours of the Church therein. They, (saith 
S. Augustin) that defend their sentence (though false and perverse) 
with no stubburne stomake or obstinate hart, specially if it be such 
as themselues by bold presumption broched not, but received it of 
their deceived parents, and doe seeke the truth warily and carefully, 
being ready to be reformed if they find it, such are not to be reputed 
among Heretikes. And againe, They that in the Church of Christ 
have any erased or perverse opinion, if being admonished to be of a 
sound and right opinion, they resist obstinately, and wil not amend 
their pestiferous opinions, but persist in defence of them, are thereby 
become Heretikes ; and going forth out of the Church, are counted 
for enemies that exercise us. Againe, He is an Heretike that, when 
the doctrine of the Catholike faith is made plaine and manifest unto 
him, had rather resist it, and chose that which himself held, &c. 
And in divers places he declareth that S. Cyprian, though he held 
an errour, yet was no Heretike, because he would not have defended 
it after a general Councel had declared it to be an errour. So 
Passidonius in the life of S. Augustin reporteth, how, after the 
determination of the See Apostolike that Pelagius' opinion was 
heretic a al men esteemed Pelagius an Heretike, and the Emperour 
made lawes against him as against an Heretike. Againe, S. 
Augustin saith, He is an Heretike in my opinion, that for some 



HERETICKS AND SECTARIES. 



431 



temporal commodity, and specially for his glorie and principalitie, 
coineth or els followeth false or new opinions. 

Let our protestants behold themselves in this glasse, and withal 
let them marke al other properties that old Heretikes ever had, and 
they shal find al definitions and markes of an Heretike to fal upon 
themselves. And therfore they must not marvel if we warne al 
Catholike men by the words of the Apostle in this place, to take 
heed of them, and to shun their preachings, books, conventicles and 
companies. Neither need the people be curious to know what they 
say, much lesse to confute them ; but they must trust God's Church, 
which doth refute and condemne them. And it is enough for them 
to know that they be condemned, as S. Augustin noteth. And S. 
Cyprian saith notably to Antonianus demanding curiously what 
heresies Novatianus did teach. — No matter, saith he, what heresies 
he hath or preacheth, when he teacheth without ; that is to say, out 
of the Church. 

Titus iii. 11. Douay, 1635. — Knowing that he that is such an one, 
is subverted, and sinneth, being condemned by his own judgement. 

1633, 1816. — Heretikes be often incorrigible, yet the Church of 
God ceaseth not by al meanes possible to revoke them. Therfore S. 
Augustin saith, The Heretike himself though swelling with odious 
and detestable pride, and mad with the frowardnes of wicked con- 
tention, as we admonish that he be avoided lest he deceive the 
weaklings and litle ones, so we refuse not by al meanes possible to 
seeke his amendement and reformation. 

Other grievous offenders be separated by excommunication from 
communion of Saints and the fellowship of God's Church, by the 
sentence of their Superiours in the same Church : but Heretikes 
more miserable and unfortunate then they runne out of the Church 
of their owne accord, and so give sentence against their owne soules 
to damnation. 

1843. — Other offenders are judged and cast out of the Church, 
by the sentence of the pastors of the same Church. Heretics, more 
unhappy, run out of the church of their own accord ; and, by so 
doing, give judgment and sentence against their own souls. 

James iii. 15. Douay, 1633. — For this is not wisedom descending 
from above ; but earthly, sensual, divelish. 

1633, 1816. — The difference betwixt the humane wisedom, 
specially of Heretikes : and the wisedom of the Catholike Church 
and he children. 



432 



DOCTRINES OF THE CHURCH OF ROME. 



James iii. L Douay, 1635. — Be ye not many Maistere, my 
Brethren, knowing that you receive the greater judgement. 

1633, 1816. — He meaneth principally Sect-maisters that make 
themselves several Ring-leaders in sundry sorts of new devised doc- 
trines ; every one arrogating to himself to be Maister, and none so 
humble as to be a scholer, either to God's Church and true Pastours, 
or to other guides and Authours of the said Sects. So did Zuinglius 
disdaine to be Luther's scholer, and Calvin to be the follower of 
Zuinglius. 

2 Peter ii. Douay, 1633, 181 6. Argument. — As not only Prophets, 
but also False prophets were in the old Testament, so now likewise 
there shal be Maisters of Heresie to the damnation of themselves, 
and of their followers. And of their damnation he pronounceth by 
examples (as he comforteth the vertuous Catholikes or true beleevers 
with the example of Lot) because of their railing at their Superiours 
and Prelates, their blaspheming of Catholike doctrine, their volup- 
tuous living, their lecherie, their covetousnes, their manner of 
seducing, and the persons seduced, for whom it had been lesse 
damnable, if they had never been Christians. 

1843. — He warns them against false teaching, and foretels their 
punishment. 

2 Peter ii. 2. Douay, 1633. — And many shal follow their riotous- 
nesses, by whom the way of truth shal be blasphemed. 

1633, 1816. — Heretikes (of whom he prophecieth here) doe gaine 
scholers, by preaching libertie, and by their owne licentious life, which 
is specially joyned to the heresie of these daies. 

2 Peter ii. 3. Douay, 1633. — And in avarice shal they with 
feined words make merchandize of you. Unto whom the judgement 
now long since ceaseth not ; and their perdition slumbereth not. 

1633, 1816. — Al the sweet words of heretikes, speaking much of 
the word of the Lord, the Ghospel, Jesus Christ, &c, are but termes 
of art to buie and sel poore men's soules. 

2 Peter ii. 12. Douay, 1635. — But these men as unreasonable 
beasts, naturally tending to the snare and into destruction, in those 
things which they know not, blaspheming, shal perish in their cor- 
ruption. 

1633, 1816. — So heretikes blaspheme the highest mysteries of our 
faith through ignorance. 

2 Peter ii. 19. Douay, 1635. — promising them libertie, whereas 
themselves are the slaves of corruption. For wherewith a man is 
overcome, of that he is the slave also. 



HERETICKS AND SECTARIES. 



433 



Scholers, by preaching libertie, and by their owne licentious life, 
which is specially joy ned in the heresies of these daies. 

1633, 1816. — Whoever promised more libertie to their followers 
then Luther, Calvin, and the like, taking away penance, fasting, 
continencie, or chastitie, keeping of vowes, necessitie of good workes, 
(because faith doeth al) obedience to Ecclesiastical Pastours and 
Councels, and such like ? 

Argument of S. John's three Epistles. 

1633, 1816. — Of S. John was said in the Argument before his 
Ghospel, Now here follow his three Epistles ; one to al Catholikes 
(though some ancient doe cal it, Ad parthos) the other two being 
very short, unto a certaine Ladie, and to one Gaius. The effect of 
al is, to witnes unto them the certaintie of the Catholike faith, and 
to exhort them to continue stil in it ; also to love the Catholike 
Church, and so, neither to become Heretikes or Schismatickes ; but 
rather to avoid al such, as the forerunners of Antichrist, and to 
remember, that Catholikes need not to goe to schoole to any such 
Maisters, having at home in the Catholike Church, the doctrine of 
the Holy Ghost himself, who was given to the church visibly in the 
beginning, to lead her into al truth, and to continue with her for 
ever. Therfore he saith : That which you have heard from the 
beginning, let it abide in you. Likewise a litle after, verse 27 and 
Eph. ii. 6 — This is the commandement, that as you have heard from 
the beginning, you walke in the same, because many seducers are 
gone out into the world. 

And not only thus in general, but also in particular he expresseth 
the points which the heretikes did then cal in question. Some were 
about Christ himself. For they denied that Jesus is Christ, that he 
is the very Sonne of God, that he is incarnate, and against such it 
was that he wrote his Ghospel also, as he there signifieth, John xx. 31. 
Other points are about our justification, against only faith, and for 
good workes, as also S. Augustin noted, whose wordes were cited 
before. Hereupon he saith : If we say we have societie with God, 
and walke in darkenes, we lie. Againe, He that saith he knoweth 
God, and keepeth not his commandements, is a lier. Againe, This 
is the charitie of God, that we keep his commandements, and his 
commandements are not heavie. Finally, Children, let no man 
seduce you. He that doth justice, is just, even as he is just, and 
indeed in al the three epistles throughout, he doth inculcate good 
workes and keeping the commandements, against the heresie of 
only faith. 

2 F 



434 



DOCTRINES OF THE CHURCH OF ROME. 



1 John ii. 18. Douay, 1633. — Litle children, it is the last houre, 
and as you have heard, that Antichrist commeth ; now there are be- 
come many Antichrists, whereby we know, that it is the last houre. 

1833, 1816.— The holy Apostle S. John (saith S. Cyprian) did 
not put a difference betwixt one heresie or schisme and another, nor 
meant any sort that specially separated themselves, but generally 
called al without exception, Antichristes, that were adversaries to 
the Church, or were gone out from the same. And a litle after, It 
is evident that al here be called Antichristes, that have severed 
themselves from the charitie and unitie of the Catholike Church. 
So writeth he. Whereby we may learne, that al Heretikes, or 
rather Arch-heretikes be properly the precursours of that one and 
special Antichrist, which is to come at the last end of the world, 
and which is called here immediately before, that peculiar and 
singular Antichrist. 

1843. — That is, it is the last age of the world. That is, many 
heretics, enemies of Christ and his Church, and forerunners of the 
great Antichrist. 

1 John ii. 19. Douay, 1633. — They went out from us ; but they 
were not of us. For if they had been of us, they would surely have 
remained with us : but that they may be manifest that they are 
not al of us. 

1633, 1816. — (They went out from us.) An evident note and 
marke, whereby to convince al heretikes and false teachers, to wit, 
that being once of the common Catholike Christian fellowship, they 
forsooke it, and went out from the same. Simon Magus, Nicholas 
the Deacon, Hymenaeus, Luther, Calvin and the like, were of the 
common societie of al us that be Christian Catholikes, they went out 
from us whom they saw to live in unitie of faith and religion to- 
gether, and made themselves, new Conventicles, therfore they were 
(as the Apostle here sheweth) Antichristes, and we and al that abide 
in the ancient fellowship of Christian religion, that went not out of 
their fellowship, in which we never were, nor out of any other 
societie of knowen Christians, cannot be Schismatikes or Heretikes, 
but must needs be true Christian Catholike men. Let our Adver- 
saries tel us, out of what Church we ever departed, when, and where, 
and under what persons it was that we revolted, as we can tel them 
the yeare, the places, the Ringleaders of their revolt. 

(They were not of us.) — He meaneth not, that heretikes were not, 
or could not be in or of the Church, before they went out or fel into 
their heresie or schisme ; but partly that many of them which after- 



HERETICKS AND SECTARIES. 



4:35 



ward fal out, though they were before with the rest, and partakers 
of al the Sacraments with other their fellowes, yet indeed were of 
naughtie life and conscience when they were within, and so being 
rather as il humours and superfluous excrements, then true and 
lively parts of the body, after a sort may be said not to have been 
of the body at al. So S. Augustin expoundeth these words in his 
commentarie upon this place, but elsewhere more agreably as it 
seemeth, that the Apostle meaneth, that such as wil not tarie in the 
Church, but finally forsake it to the end, in the prescience of God 
and in respect of the smal benefit they shal have by their temporal 
smal abode there, be not of or in the Church, though according to 
this present state, they are truely members thereof. 

(That they may be manifest.) — God permitteth heresie to be, that 
such as be permanent, constant, and chosen members and children 
of the Catholike Church, only knowen to God before, may now also 
be made manifest to the world, by their constant remaining in the 
Church, when the wind and blast of every heresie or tentation 
driveth out the other light and unstable persons. 

1843. — That is, they were not solid, steadfast, genuine, Chris- 
tians ; otherwise they would have remained in the Church. 

] John iv. 1. Douay, 1633. — My dearest, beleeve not every 
spirit, but prove the spirits if they be of God ; because many false 
prophets are gone out into the world. 

1633, 1816. — That is ; Receive not every doctrine of such as 
boast themselves to have the spirit. For there be many false Pro- 
phets, that is to say, Heretikes, which shal goe out of the Church, 
and chalenge the spirit, and vaunt of God's word, Scripture, and 
Ghospel, which indeed be seducers. 

It is not meant by this place, as the Protestants would have it, 
that every particular person should of himself examine, trie, or judge 
who is a true or false Doctour, and which is true or false Doctrine. 
But the Apostle here would have every one to discerne these diver- 
sities of spirits, by taking knowledge of them to whom God hath given 
the guift of discerning spirits and doctrines, (which S. Paul expresly 
saith is given but to some, and not to every one) and by obeying the 
Church of God, to whom Christ hath given the spirit of truth. And 
this is only the sure way to prove the spirits and doctrines of these 
daies. And al they that would bring us from our Pastours and the 
Churches judgement, to our owne private trial, seeke nothing els but 
tZ drive us to miserable uncertainty in al our beleefe. As Calvin 

2 f 2 



436 



DOCTRINES OF THE CHURCH OF ROME. 



doth, who upon this place, saith, that private men may examine the 
general Councels' doctrines. 

1843. — (Try the spirits.) By examining whether their teaching 
be agreeable to the rule of the Catholic faith, and the doctrine of the 
church. For as he says, verse 6, He that knoweth God, heareth 
us, (the pastours of the Church) By this we know the spirit of 
truth, and the spirit of error. 

1 John iv. 2. Douay, 1 633. — In this is the spirit of God knowen. 
Every spirit that confesseth Jesus Christ to have come in flesh, is of 
God. 

1633, 1816. — The Apostle speaketh according to that time, and 
for that part of Christian doctrine which then was specially to be 
confessed, taught, and maintained against certaine wicked Here- 
tikes, Cerinthus, Ebion, and the like, that taught wickedly against 
the Person and both natures of Christ Jesus. The Apostle ther- 
fore giveth the faithful people this token to know the true Teachers 
of those daies from the false. Not that this marke would serve for 
al times, or in case of al other false doctrines, but that it was then 
a necessarie note. As if a good Catholike Writer, Pastour, or 
parents would warne al theirs, now in these daies, to give eare only 
to such Teachers as acknowledge Christ our Saviour to be really 
present, and sacrificed in the B. Masse, and that al such are true 
Preachers and of God, the rest to be of the Divel, or to be counted 
the spirit of Antichrist. Which spirit of Antichrist (he saith) was 
come even then, and is no doubt much more now in al Heretikes, 
al being precursours of that great Antichrist which shal come to- 
wards the later end. 

1843. — Not that the confession of this point of faith alone, is, at 
all times, and in all cases, sufficient ; but that with relation to that 
time, and for that part of the Christian doctrine, which was then to 
be particularly confessed, taught, and maintained against the here- 
tics of those days this was the most proper token, by which the true 
teachers might be distinguished from the false. 

2 John i. 10. Douay, 1633. — If any man come to you, and 
bring not this doctrine, receive him not into the house, nor say, God 
save you unto him. 

1633, 1816. — The Apostles, and true Pastours their lawful Suc- 
cessors, and the Church of God in holy Councel, use to set downe 
the true doctrine in those points which Heretikes cal into contro- 
versie. Which being once done and declared to the faithful, they 



HERETICKS AND SECTARIES. 



437 



need no other marke or description to know an Heretike or false 
Teacher by, but that he commeth with another doctrine then that 
which is set down to them. Neither can the Heretikes shift 
themselves, as now adaies they would doe, saying, o let us first be 
proved Heretikes by the Scriptures, let them define an Heretike, 
No, this is not the Apostle's rule. Many a good honest shepheard 
knoweth a woolfe, that cannot define him. But the Apostle saith, 
If he bring not this set doctrine, he is a seducer. So holy Church 
saith now, Christ is really in the B. Sacrament, under forme of 
bread and wine, &c. If therfore he bring not this doctrine, he is 
a seducer, and an Heretike and we must avoid him, whether in 
his owne definitions and censures he seeme to himself an Heretike 
or no. 

S. Irenaeus reporteth a notable storie of this holy Apostle touching 
this point, out of S. Polycarpus, which is this, There be some (saith 
he) that have heard Polycarpe say, that when John the disciple of 
our Lord was going to Ephesus, into a bath to wash himself, and 
saw Cerinthus the Heretike within the same, he sodenly skipt out, 
saying that he feared lest the bath should fal, because Cerinthus the 
enemie of truth was within. So saith he of S. John, and addeth 
also a like worthie example of S. Polycarpe himself: who on a time 
meeting Marcion the Heretike, and the said Marcion calling upon 
him and asking him whether he knew him not : Yes, quoth Poly- 
carpe, I know thee for Satan's Sonne and heire. So great feare 
(saith S. Irenaeus) had the Apostles and their disciples to commu- 
nicate in word only, with such as were adulterers or corrupters of the 
truth : as S. Paul also warned, when he said, A man that is an 
Heretike, after the first and second admonition avoid. So farre 
Irenaeus. If then to speake with them or salute them, is so 
earnestly to be avoided according to this Apostle's example and 
doctrine : what a sinne is it to flatter them, to serve them, to marrie 
with them, and so forth ? 

1843. — This admonition is in general to forewarn the faithful of 
the dangers which may arise from a familiarity with those who have 
prevaricated and gone from the true faith, and with such as teach 
false doctrine. But this is not forbidding a charity for all men, by 
which we ought to wish and pray for the eternal salvation of every 
one, even of our enemies. 

3 John 9. Douay, 1633. — I had written perhaps to the Church; 
but he that loveth to beare primacie among them Diotrepes, doth not 
receive us. 



438 



DOCTRINES OF THE CHURCH OF ROME. 



1633. — It seemeth (saith S. Bede) he was an Arch-heretike or 
proud Sect-maister. 

1843. — This man seemeth to be in power, but not a friend to the 
faithful ; therefore this part of the letter might be an admonition to 
him from the Apostle. 

Jude 10. Douay, 1633. — But these, what things soever certes 
they are ignorant of, they blaspheme ; and what things soever 
naturally, as dumme beasts, they know, in those they are corrupted. 

]633, 1816. — He speaketh of Heretikes, who being ignorant in 
God's mysteries and the divine doctrine of his Church, when they 
cannot reprove the things, then they fal to execrations, irrisions, and 
blasphemies against the Priests, Church, and Sacraments, and what- 
soever is godly. 

Jude 19. Douay, 1633. — These are they which segregate them- 
selves, sensual, having not the Spirit. 

1633, 1816. — The conditions of Heretikes in the later daies, that 
is, ever since Christ's time, not of these only of our age. For there 
were many that forsooke God's Church and segregated themselves 
from the fellowship of the faithful even in the primitive Church : 
that we may the lesse marvel at these men's segregating themselves, 
and going out from the rest, into several sects, which S. Augustin 
therfore calleth Segregations. 

Apocalypse ii. 6. Douay, 1633. — But this thou hast, because 
thou hatest the facts of the Nicolaites, which I also hate. 

1633, 1816. — We see here that of al things, Christian people 
(specially Bishops) should have great zeale against Heretikes and 
hate them, that is their wicked doctrine and conditions, even as 
God hateth them. For which only zeale, our Lord saith here that 
he beareth with some Churches and Prelates, and saveth them from 
perishing. 

Apocalypse ii. 14. Douay, 1633. — But I have against thee a few 
things, because thou hast there, them that hold the doctrine of 
Balaam, who taught Balac to cast a scandal before the children of 
Israel, to eate and commit fornication. 

1633, 1816. — Josephus writeth that when Balaam could not 
curse God's people, nor otherwise anoy them, he taught Balac a way 
how to overthrow them ; to wit, by presenting unto them their 
Heathen women very beautiful, and delicate dishes of meate offered 
to Belphegan : that so being tempted they might fal to heathegish 
manners and displease God. To which craftie councel of Balaam 
the Apostle resembleth Heretikes fraud, who by offering of libertie 



HERETICKS AND SECTARIES. 



439 



of meate, women, Church goods, breach of vowes, and such other 
licentious allurements, cause many more to fal, then by their 
preaching. 

Apocalypse ix. 1. Douay, 1633. — And the fifth angel sounded 
with the trompet, and I saw a starre to have fallen from heaven upon 
the earth, and there was given to him the key of the pit of bottomles 
depth. 

1633. — The fal of an Arch-heretike, as Arius, Luther, Calvin, 
out of the Church of God which have the key of hel, to open and 
bring forth al the old condemned heresies buried before in the depth. 

1843. — (A Star fall.) — This may mean the fall and apostasy of 
great and learned men from the true faith. Or a whole nation 
falling into error and separating from the Church, not having the 
sign of God in their foreheads. 

(And there was given to him the key of the bottomless pit.) — 
That is, to the Angel, not to the fallen star. To this Angel was 
given the power, which is here signified by a key, of opening hell. 

Apocalypse ix. 7. Douay, 1633. — And the similitudes of the 
locusts, like to horses prepared into battel ; and upon their heads as 
it were crownes like to gold : and their faces as the faces of men. 

1633, 1816. — Heretikes being ever ready to contend, doe pretend 
victorie, and counterfeit gold : in shape as men, as smothe and deli- 
cate as women, their tongues and pennes ful of gal and venim : 
their harts obdurate : ful of noise and shuffling ; their doctrine as 
pestiferous and ful of poison, as the taile and sting of a scorpion ; 
but they endure for a litle season. 

Apocalypse ix. 11. Douay, 1635. — And they had over them 
a king, the angel of the bottomles depth, whose name in Hebrew 
is Abaddon, and in Greek Apollyon : in Latin having the name 
Exterminans. 

1633.— The cheefe Maister of heretikes. 

Apocalypse xiii. 3. Douay, 1635.— And I saw one of his heads 
as it were slaine to death : and the wound of his death was cured. 
And al the Earth was in admiration after the beast. 

1633. — They that now follow the simplest and grossest heretikes 
that ever were without seeing miracles, would then much more follow 
this great seducer working miracles. 

1843. — Some understand this of the mortal wound, which the 
idolatry of the Roman empire (signified by the sixth head) received 
from Constantine : which was, as it were, healed again by Julian 
the apostate. 



440 



DOCTRINES OF THE CHURCH OF ROME. 



Apocalypse xiii. 6. Douay, 1633. — And he opened his mouth 
unto blasphemies toward God, to blaspheme his name, and his taber- 
nacle, and those that dwel in heaven. 

1633. — No Heretikes ever liker Antichrist, then these in our 
daies, specially in blasphemies against God's Church, Sacraments, 
Saints, Ministers, and al sacred things. 

1843. — That is, his Church, and his Saints. 

Apocalypse xiii. 11. Douay, 1633. — And I saw another beast 
comming up from the earth : and he had two homes, like to a lamb, 
and he spake as a dragon. 

1633. — Another false prophet inferiour to Antichrist shal worke 
wonders also, but al referred to the honour of his maister Antichrist. 
So doth Calvin, and other Arch-heretikes, pervert the world to the 
honour of Antichrist, and so doe their scholers also for the honour 
for them. 

1843. — This second beast with two horns, may be understood of 
the heathenish priests and magicians : the principal promoters both 
of idolatry and persecution. 

Apocalypse xxii. 18. Douay, 1633. — For I testifie to every one 
hearing the words of the prophecie of this booke, If any man shal 
add to these things, God shal adde upon him the plagues written in 
this booke. 

1633, 1816. — The Authour of the commentaries upon this booke, 
bearing the name of S. Ambrose, saith thus of this point : He maketh 
not this protestation against the expositours of his prophecie, but 
against Heretikes. For the exposition doth adde or diminish nothing, 
but openeth the obscuritie of the narration, or sheweth the moral or 
spiritual sense. He curseth therfore Heretikes, that used to adde 
somewhat of their owne that was false, and so take away other things 
that were contrarie to their heresies. So saith this ancient Writer. 
And this was the propertie of them in al ages, and so is it of ours 
now, as we have noted through the whole Bible, and as we have in 
sundrie places set forth to the sight of al indifferent Readers, in the 
new Testament : that al the world may see that the Apostle's curse 
is fallen upon them, and may beware of them. 



CHAPTER XXIII. 



PUNISHMENT AND EXTIRPATION OF HERETICKS. 

Exodus xxxii. 28. Douay, 1635. — And the sonnes of Levi did 
according to the saying of Moyses, and there were slaine in that 
day about three thousand men* 

1635. — Their zeale used with authoritie and order is here re- 
warded : which otherwise wanting, when Simeon and Levi slew the 
Sechanites, was blamed by Jacob. 

Numbers v. 2. Douay, 1635. — Command the Children of Israel, 
that they cast out of the campe, everie leper, and whosoever hath a 
fluxe of seed, and is polluted upon the dead. 

1635. — Stil by the lesse (saith Theodoret) God instructeth in the 
greater. If therefore lepers were cast out of the campe, how much 
more justly are heretikes cast out of the Church ? 

Numbers xxv. 4. Douay, 1633. — Said to Moyses : Take ai the 
Princes of the people, and hang them up against the sunne on 
gibbets : that my furie may be averted from Israel. 

1635. — By assistance of the Princes hang the Idolaters. 

Numbers xxxi. 17. Douay, 1635. — Therefore kil al whatsoever 
is of the male sexe, among the litle ones also, and the women that 
have knowne man in carnal copulation. 

1635. — In more detestation of the parents sinne, God commanded 
to kil these children, and so they were prevented from committing 
the like crimes. But ordinarily women and children ought not to 
be slaine after the victorie. 

1816, 1843. — Women and children, ordinarily speaking, were 
not to be killed in war. But, the great Lord of life and death was 
pleased to order it otherwise in the present case, in detestation of 
the wickedness of this people, who by the counsel of Balaam, had 
sent their women among the Israelites on purpose to draw them 
from God. 

Deutronomie ii. 24. Douay, 1635. — Arise ye, and passe the 
torrent Arnon : Behold I have delivered in thy hand Sehon King of 



44:> 



DOCTRINES OF THE CHURCH OF ROME. 



Hesebon, the Amorchite, and begin to possese his land, and make 
warre against him. 

1635. — By this we are instructed to fight against infidels, but not 
without special cause against Christians, signified by the Children 
of Lot and Esau. 

Deutronomie xviii. 20. Douay, 1635. — And the Prophet that 
being depraved with arrogancie wil speake in my name, the things 
that I did not command him to say, or in the name of strange Gods, 
shal be slaine. 

1635. — This sort of false Prophets signified Heretikes, that preach 
false things in Christ's name. 

Josue iii. 8. Douay, 1635. — And doe thou command the Priests, 
that carie the arke of the testament, and say to them : When you 
shal be entred into part of the water of Jordan, stand in it. 

1635. — Conformably whereto S. Augustine teacheth that Kings 
in that they are Kings, serve God by commanding good things, and 
forbidding evil, not only perteining to humane societie, but also 
belonging to God's religion. To this effect Constantine the great 
did manie religious actes : yea even those things which our adver- 
saries wrest to their owne sense, shew evidently his due submission 
to his spiritual pastour. As when urged by the Donatists perverse 
importunitie, and being desirous (as S. Augustine testifieth) to 
bridle so great impudencie, he heard and judged Bishop Cecilian's 
cause, after other Bishops sentence for him against the heretikes, 
where he both gave judgment agreeable to the Bishops, and yet 
pleading pardon, excused himself for this fact. Which had not 
needed, if he had been the ordinarie or competent judge. Optatus 
also writeth that the same emperour Constantine exclaimed against 
the appellants in these words. outragious boldness of furie ! like 
as in causes of Gentils is wont they have interposed an appeal. The 
like good offices did Justinian and Charles the great, and manie 
other Christian Emperours and Kings, for which they are much 
renowned in the whole Church, and some have been honoured for 
their religious zeale with glorious titles given to them and their suc- 
cessours. To the Kings of Spaine, from the time of Alfonsus King 
of Castil, above eight hundred yeares agone, for expelling the 
Arians, was given the title of Catholike ; as Michael Bitius a 
Neapolitan writeth. To the French Kings the title of most Chris- 
tian, from the time of Philip the Emperour, about 400 yeares since, 
for expelling the Albigenses, as recordeth Nicolaus Gillius. To our 



PUNISHMENT AND EXTIRPATION OF HERETICKS. 



443 



King Henrie the Eight of England, for his hooke of the Sacraments 
against Luther ; Pope Leo the tenth gave the title Defender of the 
faith. 

Judges ix. 8. Douay, 1635. — The trees went to anoint a King 
over them : and they said to the Olive tree : Reigne over us. 

1635. — According to the historie Jomatha, Gedeon's youngest 
sonne, by a parable justly expostulateth the injurie done by the 
Sichemites to his father's house, in preferring a base bond woman's 
sonne, and cruelly murdering the rest of his sonnes : who with much 
travel, and manie dangers of his owne life, had delivered them from 
servitude. But in the spiritual sense, which (as the ancient Fathers 
note) is chiefly intended, Idolaters and Heretikes are reproved, who 
rather accept of unjust usurpers, that wil serve their licentious appe- 
tites, and maintaine vice and wickednes, then to be ruled by just 
and lawful Superiours, appointed by God's ordinance, indued with 
grace of the Holie Ghost (signified by the olive tree) ; such as bring 
forth wholesome sweet vertues (signified by the figge tree) and are 
replenished with admirable fortitude (signified by the vine tree) ; and 
in their places set up, base, ambitious, cruel, and crabbed spirits 
(signified by the bramble or brier). Thus Nemrod, Abimelech, 
Mahomet, and innumerable other tyrants have been advanced, and 
especially Antichrist shall be extolled above al that is called God 
or[is worshipped, and shal most cruelly persecute al Catholikes, 
that wil not conforme themselves to his proceedings. But in fine 
(as here is prefigured in Abimelech) fire shal rise against this 
bramble Antichrist, and shal devour him and al his together. 

Judges xvi. 28. Douay, 1635. — But he invocating our Lord 
said: Lord God remember me, and restore now to me myne old 
strength my God, that I may revenge me of myne enemies, and for 
the losse of two eies may receive one revenge. 

1635. — He desired to be revenged not of rancour of mind but of 
zeale of justice. And so al the elect and glorified Saints desire revenge. 

1816, 1843. — This desire of revenge was out of zeal for justice 
against the enemies of God and his people, and not out of private 
rancour and malice of heart. 

3 Kings iii. 26. Douay 1635. — But the woman whose child was 
alive, said to the King (for her bowels were moved upon her childe) 
I beseech thee my Lord, give her the childe alive, and kil it not. 
On the contrarie part she said : be it neither mine, nor thine, but 
let it be divided. 



444 



DOCTRINES OF THE CHURCH OF ROME. 



1635. — So heretikes not being able to prove that their Synagogue 
is the true and permanent Church, would destroy the Catholike, and 
so have none at al. 

The continuance of the Church, p. 642, 1635, vol L 

Moreover for preservation of the Church, there were divers divine 
Ordinances provided by the law. For first al were strictly com- 
manded not to communicate with infidels in their Idolatrie, nor with 
Schismatikes in their Schisme, but to destroy al Idolaters, and 
shunne al novelties in religion, as a sure marke of Idolatrie, or false 
doctrine ; Further to conserve unitie there was but one Tabernacle, 
and one Altar for Sacrifice, in the whole people of Israel. Where- 
upon when the two tribes and halfe. on the other side Jordan, had 
made a several Altar, al the tribes that dwelt in Chanaan, suspect- 
ing it was for sacrifice, sent presently to admonish them, and pre- 
pared to make warre against them, except they destroyed their new 
altar, but being advertised that it was only an altar of monument, 
and not for sacrifice, were therewith satisfied. Afterwards the tribe 
of Da n, setting up Idolatrie, and the other tribes not correcting 
it, they were al punished. Which happened by occasion of another 
enormeous sinne, committed and not corrected in the tribe of Ben- 
jamin. For the other eleven tribes making warre against them for 
this just cause, yea by God's direction and warrant, yet had the 
ivorse, susteyning great slaughter of men in two conflictes ; and in 
the third Benjamin was almost destroyed. 

3 Kings xx. 42. Douay, 1635. — Who sayd to him: Thus saith 
our Lord, because thou hast let goe out of thy hand a man worthie 
to die, thy life shal be for his life, and thy people for his people. 

1635. — Foolish pitie in sparing a dangerous and common enemie 
is offensive to God, and severely punished by his justice. . 

Ezechiel xxxix. 4. Douay, 1635. — Upon the mountaines of 
Israel shalt thou fal, and al thy troups, and thy peoples that are 
with thee, to the wilde beasts, to the bird, and to everie foule, and 
to the beasts of the earth have I given thee to be devoured. 

1635. — xlntichrist persecuting the Church in al parts of the 
world, shal be resisted by some in everie place, and at last van- 
quished. 

Ezechiel xxxix. 11. Douay, 1635. — And it shal be in that day: 
I wil give Gog a renowned place for a sepulchre in Israel : the valley 
of wayfaring men on the east of the sea, which shal make them that 
passe by to be astonished : and they shal there burne Gog, and al 



PUNISHMENT AND EXTIRPATION OF HERETICKS. 445 

his multitude, and it shal be called the valley of the multitude 
of Gog. 

1635. — Not with material fire, but with zeale and fervour, 
Catholikes shal resist him, and finally overcome him. 

Abacuc iii. 13. Douay, 1635. — Thou went forth the salvation 
of thy people : salvation with thy Christ. Thou struckest the head 
out of the house of the impious, thou hast discovered the foundation 
even to the neck. 

1635. — Antichrist the head of the malignant house, or conven- 
ticle, shal be destroyed by Christ. 

1816, 1843. — Such was Pharao heretofore: such shall Antichrist 
be hereafter. 

1 Machabees ii. 24. Douay, 1635. — And Mathathias saw, and 
was sorie, and his reynes trembled, and his furie was kindled accord- 
ing to the judgement of the law, and flying upon him he slew him 
upon the altar. 

1635. — Mathathias not of private spirite, but being general capi- 
taine of the people, did this justice according to the law, where it is 
commanded to kil the authours of false pretended religion. 

1 Machabees iii. 44. Douay, 1635. — And an assemblie was 
gathered, that they should be readie unto battel : and that they 
should pray and desire mercie and miserations. 

1635. — Praying, fasting, and other workes of penance, are the 
best armour in holie warres for religion. 

1 Machabees vi. 46. Douay, 1635. — And he went under the 
feet of the elephant, and put himself under him, and slew him : and 
it fel to the ground upon him, and he died there. 

1635. — S. Ambrose highly commendeth the fortitude of this soul- 
dier, putting himself into present danger of death, fighting for religion. 

1 Machabees ix. 7. Douay, 1635. — And Judas saw that his 
armie shrunk away, and the battel pressed upon him, and his hart 
was broken because he had not time to gather them together, and 
he was discouraged. 

1635. — Strongest men are not free from first motions of pertur- 
bation, but reflecting upon his owne infirmitie, and confiding in 
God's providence, take courage in a good cause, being assured either 
of temporal victorie, or of eternal glorie. As now it happened to 
this most glorious champion. 

1 Machabees ix. 21. Douay, 1635. — And sayd, How is* the 
mightie fallen, that saved the people of Israel ! 



446 



DOCTRINES OF THE CHURCH OF ROME. 



1635. — The mightie may fal in the sight of men, but Judas \m 
fortitude proved and confirmed by former heroical acts, with pros- 
perous successe, was now perfectly consummate by this most 
glorious end. 

1 Machabees xi. 44. Douay, 1635.— And Jonathas sent him 
three thousand valiant men to Antioch : and they came to the 
King ; and the King was delighted at their comming. 

1635. — Three thousand faithful encountring with an hundred 
and twentie thousand infidels, killed of them in one day an hundred 
thousand. 

Matthew xiii. 29. Douay, 1633. — And he said: Noe, lest 
perhaps gathering up the cockle, you may root up the wheat also 
togeather with it. 

1633, 1816. — The good must tolerate the evil, when it is so strong 
that it cannot be redressed without danger and disturbance of the 
whole Church ; and commit the matter to God's judgement in the 
later day. Otherwise where il men (be they Heretikes or other male- 
factours) may be punished or suppressed without disturbance and 
hazard of the good, they may and ought by publike authority either 
spiritual or temporal to be chastised or executed. 

Luke ix. 55. Douay, 1633. — And turning he rebuked them, 
saying : You know not of what spirit you are. 

1633, 1816. — Not justice nor al rigorous punishment of sinners 
is here forbidden, nor Elias fact reprehended, nor the Church or 
Christian Princes blamed, for putting Heretikes to death ; but that 
none of these should be done for desire of our particular revenge, or 
without discretion, and regard of their amendement, and example to 
others. Therfore S. Peter used his power upon Ananias and Saphira, 
when he stroke them both downe to death for defrauding the Church. 

John ii. 15. Douay, 1633. — And when he had made as it were 
a whip of litle cordes, he cast them al out of the Temple, the sheep 
also and the oxen, and the money of the Bankers he powred out, 
and the tables he overthrew. 

1633, 1816. — By this chastising corporally the defilers and abusers 
of the Temple, he doth not only show his power, that being but one 
poore man he could by force execute his pleasure upon so many 
sturdy fellowes ; but also his sovraigne authoritie over al offenders ; 
and that not upon their soules only, as by excommunication and 
spiritual penalties, but so farre as is requisite for the execution of 
spiritual jurisdiction, upon their bodies and goods also. That the 



PUNISHMENT AND EXTIRPATION OF HERETICKS. 447 



Spiritualise may learne, how farre and in what cases, for just zeale 
of Christ's Church, they may use and exercise both spiritually and 
temporally their forces and faculties against olfenders, specially 
against the prophaners of God's Church, according to the Apostle's 
allusion, 1 Cor. iii., If any defile the Temple of God him wil God 
destroy. 

Actes xxv. 11. Douay, 1633. — For if I have hurt them, or 
done any thing worthie of death, I refuse not to die. But if none 
of those things be, whereof these accuse me, no man can give me to 
them. I appeale to Caesar. 

1633, 1816. — If S. Paul both to save himself from whipping and 
from death sought by the Jewes, doubted not to crie for succour of 
the Romane lawes, and to appeale to Caesar the Prince of the 
Romans not yet Christned ; how much more may we cal for aide 
of Christian Princes and their lawes, for the punishment of Here- 
tikes, and for the Churches defense against them. 

2 Corinthians x. 6. Douay, 1633. — And having in a readinesse 
to revenge al disobedience, when your obedience shal be fulfilled. 

1633, 1816. — You may see hereby, that the spiritual power of 
Bishops is not only in preaching the Ghospel, and so by persuasion 
and exhortation only (as some Heretikes hold) to remit or reteine 
sinnes, but that it hath authoritie to punish, judge, and condemne 
Heretikes and other like rebelles ; which power one of the principal 
rebelles of this time (Calvin) being convinced by the evidence of 
the place, acknowledgeth to be grounded upon Christes word, what- 
soever you bind in earth, shal be bound in heaven, applying also 
the words spoken to Hierimie, Behold I appoint thee over Nations 
and Kingdoms, that thou plant, plucke up, build and destroy, to 
confirme and explicate the power Apostolike here alleaged by S. 
Paul. Mary ! they would gladly draw this power from the lawful 
Successours of the Apostles, to themselves, their Minister, and Con- 
sistories, which are nothing els but the shops and Councels of 
sedition and al the conspiracies of this time, against the lawful 
Princes of the world. 

Hebrewes x. 29. Douay, 1633. — How much more thinke you, 
doth he deserve worse punishments which hath troden the sonne of 
God underfoot, and esteemed the bloud of the Testament polluted. 

1633. — Heresie and Apostasie from the Catholike faith punishable 
by death. 

1633, 1816. — Whosoever maketh no more account of the bloud 



448 



DOCTRINES OF THE CHURCH OF ROME. 



of Christes Sacrifice, either asked upon the Crosse, or as in the holy • 
Chalice of the altar (for our Saviour calleth that also The bloud of 
the new Testament) then he doth of the bloud of Calves and Goats, 
or of other common drinkes, is worthy death, and God wil in the 
next life, if it be not punished here, revenge it with grievous 
punishment. 

Apocalypse ii. 20. Douay, 1635. — But I have against thee a 
few things : because thou permittest the woman Jezabel, who calleth 
herself a Prophetesse, to teach, and to seduce my servants to forni- 
cate, and to eate of things sacrificed to Idols. 

1635, 1816. — He warneth Bishops to be zelous, and stout against 
false Prophets and Heretikes of what sort soever, by alluding covertly 
to the example of holy Elias that in zeale killed 450 false prophets 
of Jezabel, and spared not Achab nor Jezabel themselves, but told 
them to their faces that they troubled Israel, that is, the faithful 
people of God. And whether there were any such great woman 
then, a furtherer and promotour of the Nicholases, whom the Prophet 
should here meane it is hard to say. 

Apocalypse ii. 22. Douay, 1635. — Behold I wil cast her into a 
bed, and they that commit advoutrie with her, shal be in very great 
tribulation, unlesse they doe penance from their workes. 

1635, 18] 6. — Such as communicate with Heretikes, shal be 
damned, (alas,) with them. For not only such as were in their harts 
of Jezabel's religion, or inwardly beleeved in Baal, but such, as ex- 
ternally for feare worshipped him, (which the Scriptures cal bowing 
of their knees to Baal are culpable. As now many bow their knees 
to the Communion) that bow not their harts. 



CHAPTER XXIV. 



VIRGIN MARY. 

Genesis iii. 20. Douay, 1 635. — And Adam called the name of 
his wife Eve : For because she was the mother of al the living. 

1635. — She was mother rather of al the dying ; but in figure of 
, our B. Lady who is mother of Christ, life itselfe, she is called mother 
of the living. 

Genesis iii. 15. Douay, 1635. — I wil put enmyties between thee 
and the woman, and thy seed and the seed of her : she shal bruise 
thy head in pieces, and thou shalt lye in waite of her heele. 

1635. — Protestants wil not admit this reading, ipsa conteret, 
she shal bruise, lest our Blessed Ladie should be said anie way to 
bruise the serpent's head, And Kemnisius amongst others saith that 
al ancient Fathers read, ipsum not ipsa .... But whether we 
read, she shal bruise, or her seede, that is her sonne Christ shal 
bruise the serpent's head, we attribute no more nor no lesse to Christ 
nor to our Ladie by the one reading then by the other ; for by the - 
text, i" wil put enmities between thee and the woman, between thy 
seed and her seed, it is cleere, that this enmitie and battle per- 
tained to the woman and her seed on the one partie, and to this 
divel, that spake by the serpent, and al the wicked, on the other 
partie, and that the victorie should happen to mankind. Which 
being captive by Adam's sinne, occasioned by a woman, should be 
redeemed, both sexes, though in farre different sort, concurring 
thereto. And so it is most true, that Christ by his owne proper 
power, and his Blessed Mother by her most immediate co-operating to 
his Incarnation (and consequently to other mysteries) did bruise the 
serpent's head, breake and vanquish his power. As manie antient 
Fathers doe excellently discourse ; namely, S. Bernard, writing upon 
these wordes in the Apocalyps, chap. xii. — A great signe appeared 
in heaven, a woman clothed with the sunne : Albeit (saith he) 
by one man and one woman we were greatly damaged, yet (God be 
thanked) by one man and one woman al losses are repaired, and that 
not without great increase of graces. For the benefit doth farre ex- 

2 a 



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DOCTRINES OF THE CHURCH OF ROME. 



ceed the losse. Our merciful Father giving us for a terrestial Adam 
Christ our Redeemer, and for old Eve, God's owne Mother. More- 
over as the same S. Bernard sheweth, this Blessed Virgin in singular 
sort bruised the serpent's head, in that she quite vanquished al 
manner suggestions of the wicked serpent, never yealding to, nor 
taking delight in anie evil moved by him. 

1816, 1843. — Ipsa, the woman, so divers of the Fathers read this 
place, conformably to the Latin ; others read it, ipsum, namely, the 
seed. The sense is the same : for it is by her seed, Jesus Christ, 
that the woman crushes the serpent's head. 

Brief remonstrance, page 29, vol. i. 16'3-j. 

For remedie against sinne, and restauration to grace, they believed 
in Christ promised to be borne of the woman's seed, who by his death 
should conquer the wicked serpent, deliver man from captivitie and 
restore him to spiritual life. And this is the cause of the perpetual 
enmitie between the woman (especially the most Blessed Virgin Mother, 
of whom Christ tooke flesh) and the serpent, and between her seed, the 
spiritual children of Christ, and the serpent's seed, the whole com- 
panie of the wicked. Of this battel and conquest, Targhum thus 
speaketh : There shal be remedie and health to the children of 
women, but to thee, Serpent, there shal be no medicine, yea they 
shal tread thee under their feet, in the latter dayes, by tJie power 
of Christ their King. Likewise God's familiar conversation with 
divers men in man's shape was a signe of Christ's Incarnation. 
And the sacrifices, immolated did prefigurate his death, in respect 
whereof it is said in the Apocalyps : The Lamb was slainefrom the 
beginning of the ivorld. But more expressly S. Paul testifieth that 
Abel, Enoch, and Noe believed in Christ, naming them for example 
of the first Age, and others of other times, and in the end con- 
cluded, that manie more being approved by the same faith, receive 
not the promise (to wit in their life time) God providing that they 
without others (of the new law) should not be consummate, that is, 
not admitted into heavenlie joyes and fruition of God 2 until the way 
of eternal glorie were opened by our Lord's Passion and Ascensiou. 

Leviticus xii. 2. Douay, 1635. — Speake to the children of Israel, 
and thou shalt say to them : A woman if receaving seed she beare 
a man child, shal be uncleane seven daies, according to the dayes of 
the separation of her flowers. 

1635. — The most Pure Virgin Mother was not subject to this 
law. For she conceaved not by the seed of man, yet observed the 



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custome of other women, as Christ also would be baptized by S. John 
Baptist to give example of humilitie. 

Judges iv. 21. Douay, 1635. — Jahel therfore the wife of Heber, 
tooke a nayle of the Tabernacle, taking withal a hammer also ; and 
going in secretly, and with silence, she put the naile upon the temple 
of his head, and striking it with the hammer, fastened it into his 
braine even to the ground : who joyning deep sleepe and death 
together, faynted and dyed. 

1635. — Who is this woman, full of confidence piercing the 
enemie's head with a naile, but the faith of the Church destroying 
the divel's kingdoms with the cross of Christ. Jahel also prefigured 
our B. Ladie who crushed the serpent's head. 

Judges v. 24. Douay, 1635. — Blessed among women be Jahel, 
the wife of Haber, Cineite and blessed be she in her tabernacle. 

1635. — Jahel the figure was blessed amongst women : much more 
the most Holie Virgin Mother of God is blessed above al women. 

Judges vi. 37. Douay, 1635. — I wil put this fleece of wool on 
the floore : if there shal be dew in the fleece onlie, and on al the 
ground drienes, I shal know that by my hand, as thou hast spoken, 
thou wilt deliver Israel. 

1635. — Dew first in the fleece and after on the ground, signifieth 
grace and true religion first in one people after in all nations. Also 
Christ's incarnation without detriment of his Mother's virginitie of 
whose grace al are replenished. 

1 Paralipomenon xvii. 10. Douay, 1635. — Since dayes that I 
gave judges to my people Israel, and humbled al thine enemies. I 
therfore tel thee, that our Lord wil build thee a house. 

1635. — That is continue and reserve thy seed and familie, as we 
see it performed even to the B. Virgin Marie and Christ of the house 
of David. 

Judith xv. 10. Douay, 1635. — Who when she was come out to 
him, they al blessed her with one voyce, saying, Thou art the glorie 
of Jerusalem, thou the joy of Israel, thou the honour of our people. 

1635. — Judith was a special figure of the B. Virgin Marie, to 
whom these praises pertayne in more eminent sorte, then to anie 
other creature. 

Esther ix. 1. Douay, 1635. — Therfore in the thirtinth day of 
the twelfth month, which we have said now before to be called 
Adar, when slaughter was prepared for al the Jewes, and their 
enemies gaped after their bloud, the case being changed to the con- 

2 g 2 



i 



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DOCTRINES OF THE CHURCH OF ROME. 



trarie, the Jewes began to be superiours, and to revenge themselves 
of their adversaries. 

1633. — In this whole historie (as in manie other passages of 
Holie Scripture) we see the mervelous change of the right hand of 
the Highest. First, in the verie instant of extreme danger, the 
King's face with burning eyes shewing the furie of his breast was 
turned into mildnes towards Esther : Secondly, proud Aman, being 
advanced to honour and office, above al Princes of the King's Court, 
was sodainly forced publikely to lead Mardocheus his horse, whom 
he most hated : Thirdly, he was constrayned with loud voice to pro- 
claime his honour, whom he most despised and threatned : Fourthly, 
the same Aman before called the father (as it were the onlie gover- 
nour) of the King was forthwith condemned as a traitour : Fifthly ? 
He that could not abide to see Mardocheus, afterwards durst not looke 
upon the King nor could endure his countenance. Sixtly, He was 
hanged on the same gallowes, which he had prepared for Mardocheus ; 
Seventhly, Whereas he was not content with the death of Mardocheus 
alone, but procured the King's decree to destroy the whole nation, 
and so feasted with the King when the Jewes mourned ; shortly after 
the King sent new letters for the Jewes saftie, giving them leave to 
kil whomsoever they would of their enemies : Eightly, the same day 
which was designed for destruction, was made the day of joy and 
exultation to the children of God. By which literal sense God's 
mervelous providence is manifestly shewed, never suffering his 
Church to perish. It hath moreover two special mystical senses. 
First, As safetie of temporal life was procured to one nation by 
Esther's intercession to King Assuerus, so general salvation is pro- 
cured to al mankind by mediation of the Blessed Virgin Marie, 
crushing the serpent's head, and the sentence of death is changed 
by new letters, granting everlasting life and glorie to al God's true 
servants : Esther also, as likewise Judith, in figure of the Church, 
saith S. Jerom, killed the adversaries, and delivered Israel from 
danger of perishing. 

1816, 1843. — The Jewes on this occasion, by authority from the* 
King, were made executioners of the public justice, for punishing by 
death a crime worthy of death, namely, a malicious conspiracy for 
extirpating their whole nation. 

Proemial annotations upon the Psalmes, page 11, vol. ii. 

The office also of Masse, ordinarily beginneth with a Psalme. In 
Litanies, and almost al publike Prayers, and in administration of 



VIRGIN MARY. 



453 



other Sacraments, and Sacramentals, either whole Psalmes, or fre- 
quent verses are inserted. Likewise the greatest part of the Offices 
of our B. Ladie, and for the dead, are Psalmes, &c. 

Canticles ii. 2. Douay, 1635. — As the lilie among the thornes, 
so is my love among the daughters. 

1635. — The Church excelleth al other societies. In the Church 
the godlie excel sinners : Among the innocent and holie, the Virgin 
Marie surpasseth al. 

Canticles iv. 7. Douay, 1635. — Thou art al fayre o my love, and 
there is not a spot in thee. 

1635. — The Church triumphant is without spot, and everie par- 
ticular soule entring into heaven : the B. Virgin Mother was also in 
this life alwayes Immaculate. 

Canticles viii. 8. Douay, 1635. — Our sister is litle, and hath 
no breasts. What shal we doe to our Sister in the day when she is 
to be spoken unto. 

1635. — Angels and other Saints of the triumphant Church admire 
the beautie of the Gentiles converted : which is also understood of 
everie holie soule ascending from this world into heaven : and more 
singularly of the most glorious Virgin Mother of God. 

Ecclesiasticus xl. 1. Douay, 1635. — Great travail is created to 
al men, and an heavie yoke upon the children of Adam, from the 
day of their coming forth of their mother's wombe, until the day of 
their burying, into the mother of al. 

1635. — The penalties which al men even new-borne infants suffer, 
doe shew that al in general are guiltie of original sinne, for if they 
were not guiltie, their punishment were not just. That Christ also 
would be subject to the same penalties was for the sinnes of others. 
And though his B. Mother was preserved from this sinne, yet she 
was not exempted from the general penaltie of al mankinde. 

Isiae xi. 1. Douay, 1635. — And a rod shal come forth of the 
roote of Jessie, and a flowre shal rise up out of his roote. 

1635.— (Rod) The Blessed Virgin. 

Micheas vi. 4. Douay, 1635. — Because I brought thee out of the 
land of JEgypt, and delivered thee out of the house of them that 
served : and sent before thy face Moyses, and Aaron, and Marie. 

1635. — Both Moyses and Aaron were figures of our Saviour, and 
their Sister Marie a figure of B. Marie the Mother of Christ. 

Continuance of the Church, page 941, vol. ii. 

A Woman shal compasse a man. Christ though in bodie a litle 



454 



DOCTRINES OF THE CHURCH OF ROME. 



infant, yet in power and wisdom was most perfect of al men, even 
when he was in his mother s wombe. 

Matthew i. 16. Douay, 1633. — And Jacob begat Joseph the 
husband of Marie : of whom was borne Jesus, who is called Christ. 

1633, 1816. — True and perfect marriage and continual living in 
the same, without carnal copulation. 

Matthew i. 20. Douay, 1633. — But as he was thus thinking, 
behold the Angel of our Lord appeared to him in sleepe saying : 
Joseph, sonne of David, feare not to take Marie thy wife, for that 
which is borne in her is of the Holy Ghost. 

1633, 1816. — The triple good of perfection of mariage accom- 
plished in the parents of Christ, to wit, Issue, Fidelitie, Sacrament. 

Matthew i. 23. Douay, 1633. — Behold, a virgin shal be with 
Childe, and bring forth a sonne, and they shal cal his name 
Emanuel, which being interpreted is God with us. 

1633, 1816. — Our Saviour borne in mariage, but yet of a virgin, 
would honour both states : and withal teacheth us against Jovinian 
the old Heretike and these of our time, that virginitie and the con- 
tinent life are preferred before mariage that hath carnal copulation. 

As our Ladie both a vergin and a mother, brought forth Christ 
the head corporally : so the Church a vergin and a mother bringeth 
forth the members of this head spiritually. 

The heretike Jovinian is here refuted, holding that her virginitie 
was corrupted in bringing forth Christ. 

Matthew i. 25. Douay, 1633. — And he knew her not til she 
brought her first borne sonne : and called his name Jesus. 

1633, 1816. — Helvidius of old abused these wordes til and first 
borne against the perpetual verginitie of our B. Ladie, which truth 
though not expressed in Scripture, yet our adversaries also do graunt, 
and Helvidius for denial therof was condemned as a Heretike by 
tradition only. 

1816. — From these words Helvidius and other Heretics most 
impiously inferred that the Blessed Virgin Mary had other children 
besides Christ. But S. Jerom shews by divers examples that this 
expression of the Evangelist was a manner of speaking usual among 
the Hebrews, to denote by the word until only what is done, without 
any regard to the future : Thus it is said, Gen. viii. 6, 7. — That Noe 
sent forth a raven, which went forth and did not return til the 
waters were dried upon the earth. That is, did not return any more. 
And Isaias xlvi. 4, God says ; I am til you grow old. Who dare 



VIRGIN MARY. 



455 



infer that God should then cease to be. Also in the first book of 
Machabees, verse 24. — And they went up to mount Sion with joy and 
gladness, and offered holocausts, because not one of them was slain 
til they had returned in peace. That is, not one was slain, before 
or after they had returned. God said to his divine Son : Sit on 
my right hand till I make thy enemies thy foot-stool. Shall he sit 
no longer after his enemies are subdued ? Yea, and for al eternity. 
S. Jerom also proves by Scripture examples, that an only begotten 
Son, was also called first born, or first begotten : because according 
to the law, first born males were to be consecrated to God : Sanctify 
unto me, saith the Lord, every first born that openeth the womb 
among the children of Israel, &c, Exodus xiii. 2. 

Marke iii. 33. Douay, 1633. — And answering them, he said : 
Wo is my mother and my brethren. 

1633, 1816. — Neither is it here said that he had no mother, as 
some upon these wordes falsely gather ; nor ingratitude to our 
parents is taught us by this answer ; but we be hereby admonished 
to preferre the spiritual mother of the Faithful, which is the Church 
Catholike, and our brethren in her, and their spiritual good, above 
our carnal parents or kinne. For so our Maister being occupied 
here about heavenly things, accounted al them his mother and 
brethren, which did the wil of his Father, in which number our 
Lady his mother was also included, for she did his Father's wil. 
Yea and above al others, because she had so much grace given her, 
that she never sinned not so much as venially in al her life. 

Luke i. 28. Douay, 1633. — And the Angel being entred in, 
said unto her : Haile ful of grace, our Lord is with thee : Blessed - 
art thou among women. 

1633, 1816. — Holie Church and al true Christian men doe much 
and often use these words brought from Heaven by the Archangel, 
as wel to the honour of Christ and our B. Ladie, as also for that 
they were the wordes of the first glad tidings of Christ's Incarnation 
and our salvation by the same ; and be the very abridgement and 
summe of the whole Ghospel. In so much that the Greeke Church 
used it daily in the Masse. 

Note the excellent prerogatives of our B. Ladie, and abhorre those 
Heretikes, which make her no better then other vulgar women, and 
therfore to take from her fulnes of grace, they say here : Haile freely 
beloved, contrarie to al signification of the Greeke word, which is, at 
the least, endued with grace, as S. Paul useth it, Ephesians i., by 



456 



DOCTRINES OF THE CHURCH OF ROME. 



S. Chrysostom's interpretation : or rather ful of grace, as both 
Greeke and Latin Fathers have alwaies here understood it, and the 
Latines also read it, namely S. Ambrose thus — Wei is she only called 
ful of grace, who only obtained the grace, which no other woman 
deserved, to be replenished with the author of grace. And if they 
did as wel know the nature of these kind of Greeke wordes, as they 
would seeme very skilful, they might easily observe that they signifie 
fulnes, as when themselves translate the like word, Luke xvi. 10, 
ful of sores. Beza. 

1633, 1816. — She doubted not of the thing as Zacharie, but 
enquired of the meanes. 

1633, 1816. — At this very moment when the B. Virgin gave con- 
sent, she conceived him perfect God and perfect man. 

Luke i. 34. Douay, 1633. — And Marie said to the Angel. How 
shal this be done, because I know not man. 

1633, 1816. — These words declare, (saith S. Augustine) that she 
had now vowed virginitie to God. For otherwise neither should she 
say, How shal this be done ? nor have added, because I know not 
man. Yea if she had said only the first words, How shal this be 
done, it is evident that she would not have asked such a question, 
how a woman should beare a sonne promised her, if she had maried, 
meaning to have carnal copulation. As if she should say, If she 
might have knowen a man and so have had a child, she would never 
have asked, How shal this be done ; But because that ordinarie way 
was excluded by her vow of verginitie, therfore she asketh, How ? 
And in asking, How ? she plainly declareth that she might not have 
a child by knowing man, because of her vow. 

Luke i. 42. Douay, 1633. — And she cried out with a loud voice, 
and said ; Blessed art thou among women, and blessed is the fruit 
of thy womb. 

1633, 1816. — At the very hearing of our Ladie's voice, the infant 
and She were replenished with the Holy Ghost, and she sang praises 
not only to Christ, but for his sake to our B. Lady, calling her 
Blessed and her fruit Blessed, as the Church doeth also by her words 
and example in the Ave Marie. 

Lukei. 43. Douay, 1633. — And whence is this to me, that the 
mother of my Lord doth come to me ? 

1633, 181 6. — Elizabeth being an exceding just and Blessed 
woman, yet the worthines of God's mother doth so far excel her and 
al other women, as the great light the little starres. 



VIRGIN MARY. 



457 



Luke i. 48. Douay, 1633. — Because he hath regarded the humi- 
litie of his handmaid ; for behold from henceforth al Generations 
shal cal me Blessed. 

1633, 1816.— This Prophesie is fulfilled, when the Church keepeth 
her Festival daies, and when the Faithful in al Generations say 
the Ave Marie, and other holy Anthems of our Lady. And ther- 
fore the Calvinistes are not among those Generations which cal our 
Lady blessed. 

1843. — These words are a prediction of that honour which the 
Church in all ages should pay to the blessed Virgin, let Protestants 
examine whether they are any way concerned in this prophecy. 

Luke ii. 35. Douay, 1633. — And thine owne soule shal a sword 
pearce, that out of many harts cogitations may be revealed. 

1633, 1816. — Simeon prophecied not only of Christ but also our 
B. Lady : specially of her sorowes, wherein she was alwaies partaker 
with our Saviour from his flight into iEgypt even to his death. 

Luke ii. 7. Douay, 1843. — And she brought forth her first-born 
son ; and wrapped him up in swaddling clothes, and laid him in a 
manger, because there was no room for them in the Inn. 

1843. — The meaning is not that she had afterward any other 
child ; but it is a way of speech among the Hebrews, to call them 
also the first born who are the only children. 

Luke ii. 19. Douay, 1633. — But Marie kept al these words, 
conferring them in her hart. 

1633, 1816. — Our Lady though litle be spoken of her concerning 
such matters in the Scriptures, because she was a woman and not 
admitted to teach or dispute in publick of high mysteries ; yet she 
knew al these mysteries, and wisely noted and contemplated of those 
things that were done and said about Christ, from the first houre of 
his Conception, til the end of his life and his Ascension. 

Luke viii. 20. Douay, 1633. — And it was told him: Thy 
Mother and thy brethren stand without, desirous to see thee. 

1633, 1816. — These brethren of our Lord were not the Sonnes of 
the B. Virgin Marie the mother of God, as Helvidius wickedly 
taught ; neither are they to be thought (as some others say) the 
sonnes of Joseph by another wife ; for (as S. Hierom writeth) not 
only our Lady was a Virgin, but by reason of her, Joseph also : that 
our Saviour might be borne of a virginal matrimonie. But they are 
called his brethren (according to the usual speach of the Scriptures) 
because they were his cosins, either the sonnes of Joseph's brother, 



458 



DOCTRINES OF THE CHURCH OF ROME. 



or (as the more received opinion is) the sonnes of our Ladie's sister 
called Marie of James, which James therfore is also called the 
brother of our Lord. 

Luke viii. 21. Douay, 1633. — Who answering said to them : 
My Mother and my brethren, are they that heare the Word of God 
and doe it. 

1633, 1816. — He did not here disdainfully speake of his mother, 
but teacheth that our spiritual kinred is to be preferred before carnal 
cogn ation — 1 816 parentage. 

Luke xi. 27. Douay, 1633. — And it came to passe, when be 
had said these things, a certaine woman lifting up her voice out of 
the multitude said to him : Blessed is the wombe that bare thee, 
and the paps that thou didst sucke. 

1633, 1816. — Let us also (saith Venerable Bede) lift up our 
voice with the Catholike Church, of which this woman was a figure ; 
let us lift up our hartes among the people, and say to our Saviour : 
Blessed be the wombe that bare thee, and the paps which thou didst 
sucke. For Blessed indeed is the mother, which bare the King that 
ruleth Heaven and earth for ever. 

Luke xi. 28. Douay, 1633. — But he said : Yea rather, blessed 
are they that heare the word of God, and keepe it. 

1633, 1816. — The said mother of God, in that also was Blessed 
that she was the temporal meanes and minister of the Incarnation, 
but much more Blessed, in that she continueth the perpetual keeper 
of his word. 

John ii. 3. Douay, 1633. — And the wine failing, the mother of 
Jesus saith to him : They have no wine. 

1633, 1816. — Our Lady many waies understood that now the 
time approched of manifesting himself to the world by miracles and 
preaching, and nothing doubted but that he would now begin, at her 
request. Whereby we learne that Christ ordinarily giveth not his 
graces, but when humbly asked and requested thereunto ; and that 
his mother's intercession is more then vulgarly effectual, and that 
he denieth her nothing. 

John ii. 4. Douay, 1633. — And Jesus saith to her. What is 
that to me and thee woman ; my houre commeth not yet. 

1633, 1816. — Because this speach is subject to divers senses, we 
keepe the wordes of our text, lest by turning it into any English 
phrase, we might straiten the Holy Ghost's intention to some cer- 
taine sense, either not intended or not only intended, and so take 



VTRGIN MARY. 



459 



away the choise and indifferencie from the Reader, wherof (in holie 
Scripture specially) al Translatours rnnst beware. Christ then 
may meane here, what is that, woman, to me and thee being but 
strangers, that they want wine ? as some interpret it. Or (which 
is the more proper use of that kind of speach in holy writ) What 
have I to doe with thee ? that is, Why should I have respect to thy 
desire in this case ? in matters touching my charge and the com- 
mission of my Father for preaching, — working miracles, and other 
graces, I must not be tied to flesh and bloud. Which was not a 
reprehension of our Lady, or signification that he would not heare 
her in this or other things perteining to God's glorie or the good of 
men, for the event sheweth the contrarie : But it was a lesson to the 
companie that heard it, and namely to his Disciples, that respect 
of kinred should not draw them to doe any thing against reason, 
or be the principal motion why they doe their dueties, but God's 
glorie. 

1843. — These words of our Saviour spoken to his mother have 
been understood by some commentators as harsh, they not consider- 
ing the next following verse : Whatsoever he shall say to you, do ye, 
which plainly shews that his mother knew of the miracle that he 
was to perform, and that it was at her request he wrought it ; 
besides the manner of speaking, the words as to the tone, and the 
countenance shewn at the same time, which could only be known 
to those who were present, or from what had followed : For words 
indicating anger in one tone of voice, would be understood quite the 
reverse in another. 

John ii. 5. Douay, 1 633. — His mother saith to the ministers : 
Whatsoever he shal say to you, doe ye. 

1633, 1816. — By this you see, our Lady by her divine prudence 
and entire familiaritie and acquaintance with al his manner of 
speaches, knew it was no checke to her, but a doctrine to others, 
and that she had no repulse, though he seemed to say his time was 
not yet come to worke miracles : not doubting but he would begin a 
little before his ordinary time for her sake, as S. Cyril thinketh he 
did : and therfore she admonisheth the waiters to marke wel and to 
execute whatsoever Christ should bid them doe. 

John xix. 25. Douay, 1633. — And there stood beside the crosse 
of J esus his mother, and his mother's sister, Marie of Cleophas, and 
Marie Magdalene. 

1633, 1816. — The great love, faith, courage, compassion, and 



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DOCTRINES OF THE CHURCH OF ROME. 



sorowes, that our Lady had, who forsooke not the crosse, and her 
Sonne, when so many were fled from him, and his cheefe Apostles 
denied him. 

John xix. 26. Douay, 1633. — When Jesu3 therfore had seen his 
mother and the Disciple standing whom he loved, he saith to his 
mother : Woman behold thy sonne. 

1633, 1816. — The marvelous respect that Christ had to his 
mother, vouchsafing to speake to her, and to take order for her even 
from the crosse in the middes of his infinite anguishes and mysteries, 
a working for mankind. 

John xix. 27. Douay, 1633. — After that, he saith to the Dis- 
ciple : behold thy mother. And from that houre the Disciple tooke 
her to his owne. 

1633, 1816. — A great honour to John and charge, to have that 
blessed Jewel in keeping : and an unspeakable comfort, that from 
that day forward the one was to the other mother and sonne. 

Acts i. 14. Douay, 1633. — Al these were persevering with one 
mind in praier, with the women and Marie the mother of Jesus and 
his brethren. 

1633, 1816. — This is the last mention that is made in holy 
Scripture of our B. Lady. For though she were ful of al divine 
wisedom, and opened (no doubt) unto the Evangelistes and other 
Writers of holy Scriptures, diverse of Christ's actions, speaches, and 
mysteries, wherof she had both experimental and revealed knowledge: 
yet for that she was a woman, and the humblest creature living, and 
the patterne of al order and obedience, it pleased not God that there 
should be any further note of her life, doings, or death, in the 
Scriptures. She lived the rest of her time with the Christians (as 
here she is peculiarly named and noted among them) and specially 
with S. John the Apostle, to whom our Lord recommended her : 
Who provided for her al necessaries, her spouse Joseph (as it may 
be thought) being deceased before. The common opinion is that she 
lived sixty-three years in al. At the time of her death, (as S. Denys 
first and after him S. Damascene writeth) al the Apostles then dis- 
persed into divers Nations to preach the Ghospel, were miraculously 
brought together (saving S. Thomas who came the third day after) 
to Hierusalem, to honour her divine departure and funeral, as the 
said S. Denys witnesseth. Who saith that himself, S. Timothee, 
and S. Hierotheus were present : testifying also of his owne hearing, 
that both before her death and after for three daies, not only the 



VIRGIN MARY. 



461 



Apostles and other holy men present, but the Angels also and Power 
of Heaven did sing most melodius hymnes. They buried her sacred 
body in Gethsemani. But for S. Thomas' sake, who desired to see 
and reverence it, they opened the sepulcher the third day ; and 
finding it void of the holy body, but exceedingly fragrant, they 
returned, assuredly deeming that her body was Assumpted into 
Heaven ; as the Church of God holdeth : being most agreeable to 
the singular priviledge of the mother of God, and therfore celebrateth 
most solemnly the day of her assumption. And that is consonant 
not only to the said S. Denys and S. Damascene, but to Holy 
Athanasius also, who avoucheth the same, of which Assumption of 
her body, S. Bernard also wrote five notable Sermons extant in his 
workes. 

But neither these holy Fathers, nor the Churches tradition and 
testimonie doe beare any sway now adaies with the Protestants, 
that have abolished this greatest feast of her Assumption, who of 
reason should at the least celebrate it as the day of her death, as 
they doe of other Saints. For though they beleeve not that her 
body is assumpted, yet they wil not (we trow) deny that she is dead, 
and her soule in glorie, neither can they aske Scripture for that, no 
more then they require for the deaths of Peter, Paul, John, and 
other, which be not mentioned in scriptures, and yet are stil cele- 
brated by the Protestants. But concerning the B. Virgin MARIE, 
they have blotted out also both her Nativitie and her Conception : 
So as it may be thought the Divel beareth especial malice to this 
woman whose seed brake his head. For as the other two daies of 
her Purification and Annunciation, they be not proper to our Lady, 
but the one to Christ's Conception, the other to his Presentation. 
So that she by this meanes shal have no festivitie at al. 

But contrariwise, to consider how the antient Church and Fathers 
esteemed, spake, and wrote of this excellent vessel of grace, may 
make us detest these men's impietie, that cannot abide the praises 
of her whom al Generations should cal BLESSED, and that esteeme 
her honours a derogation to her Sonne. Some of their speaches we 
wil set downe, that al men may see, that we neither praise her, nor 
pray to her more amply then they did. S. Athanasius in the place 
alleadged, after he had declared how al the Angelical Spirits and 
every order of them honoured and praised her with the AVE, where- 
with S. Gabriel saluted her : We also, saith he, of al degrees upon 
the earth extol thee with a loude voice, saying : Ave gratia plena, 



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DOCTRINES OF THE CHURCH OF ROME. 



&c. Haile ful of grace, our Lord is with thee, Pray for us, o 
Maistresse and Lady and Queene and mother of God. Most holy 
and ancient Ephrem, also, in a special oration made in praise of our 
Lady, saith thus in diverse places therof : Mother of God undefined, 
Queene of al, the hope of them that despaire, my Lady most glorious, 
higher than the heavenly Spirits, more honourable than the Che- 
rubins, holier then the Seraphins, and without comparaison more 
glorious then the supernatural hostes, the hope of the Fathers, the 
glorie of the Prophets, the praise of the Apostles. And a litle 
after : Virgo ante partum, in partu, et post partum ; by thee we 
are reconciled to Christ my God, thy sonne : Thou art the helper of 
sinners, thou the haven for them that are tossed with stormes, the 
solace of the world, the deliverer of the emprisoned, the help of 
orphans, the redemption of captives. And afterwards : vouchsafe 
me thy servant to praise thee. Haile Lady Marie ful of grace, hailc 
Virgin most Blessed among women. And much more in that sense 
which were too long to repeate. 

S. Cyril hath the like wonderful speaches of her honour ; Praise 
and glorie be to thee, o holy Trinitie : to thee also be praise, holy 
mother of God, for thou art the precious pearle of the world, thou 
the candel of unquenchable light, the crowne of Virginitie, the 
scepter of the Catholike faith. By thee the Trinitie is glorified and 
adored in al the world, by Thee Heaven rejoyceth : Angels and Arch- 
angels are glad, Divels are put to flight, and man is called againe to 
Heaven, and every creature that was held with the errour of Idols, 
is turned to the knowledge of the truth. By thee Churches are 
founded through the world, thou being their helper, the Gentils 
come to pennance, and much more which we omit. Likewise the 
Greeke Liturgies or Masses of S. James, S. Basil, and S. Chrysostom, 
make most honourable mention of our B. Lady, praying unto her, 
saluting her with the Angelical hymne, Ave M aria, and using 
these speaches. Most holy, undefiled, blessed above al, our Queene, 
our Lady, the mother of God, MABIE, a virgin for ever, the sacred 
arke of Christ's Incarnation, broder than the Heavens that didst 
beare thy Creatour, holey mother, of unspeakable light, we magnifie 
thee with Angelical hymnes. Al things passe understanding, al 
things are glorious in thee, o mother of God. By thee the mysterie 
before unknown to the Angels is made manifest and revealed to 
them on the earth, thou art more honourable then the Cherubins, 
and more glorious then the Seraphins. To thee, o ful of grace, al 



VIRGIN MARY. 



463 



creatures both men and Angels doe gratulate and rejoyce i glorie be 
to thee, which art a sanctified Temple, a spiritual Paradise, the 
glorie of Virgins, of whom God tooke flesh, and made thy wombe to 
be his throne, &sc. 

And S. Augustin or (as some thinke) S. Fulgentius ; Blessed 
MARIE, Tvho can be able worthily to praise or thanke thee? Receive 
our praiers, obtaine us our requestes, for thou art the special hope 
of sinners, by thee we hope for pardon of our sinnes, and in thee, 

most Blessed, is the expectation of our rewards. And then follow 
these wordes now used in the Churches service, Sancta Maria, &c. 
Pray thou continually for the people of God which didst deserve to 
beare the Redeemer of the world, who liveth and reigneth for ever. 
S. Damascene also, Let us crie with Gabriel : Ave gratia plena, 
Haile ful of grace, Haile sea of joy that cannot be emptied, haile 
the only ease of greefes, haile holy Virgin by whom death was ex- 
pelled and life brought in. See S. Irenseus and S. Augustin, where 
they declare how both the sexes concurre to our salvation, the man 
and the woman, Christ and our Lady, as Adam and Eve both were 
the cause of our fal : though Adam farre more then his wife, and so 
Christ farre more excellently and in another sort then our Lady : 
who (though his mother) yet is but his creature and handmaid, 
himself being truly both God and man. In al which places alleadged 
and many others like to these, if it please the Reader to see and 
read, and make his owne eyes witnesses, he shall perceive that there 
is much more said of her, and to her then we have here recited, and 
that the very same or the like speaches and termes were used then, 
that the Church useth now, in the honour and invocation of the B. 
Virgin : to the confusion of-al those that wilfully wil not understand 
in what sense al such speaches are applied unto her : to wit, either 
because of her praier and intercession for us, whereby she is our 
hope, our refuge, our advocate, &c, or because she brought forth the 
Authour of our redemption and salvation, whereby she is the mother 
of mercie, and grace, and life, and whatsoever goodnes we receive by 
Christ. 

Galatians i. 19. Douay, 1633. — But other of the Apostles saw 

1 none : saving J ames the brother of our Lord. 

1633. — S. James was called our Lordes brother after the Hebrew 
phrase of the Jewes, by which neer kinsmen are called Brethren : 
for they were not Brethren indeed, but rather Sister's Children. 

1 Thessalonians ii. 18. Douay, 1633. — For what is our hope, or 



464 



DOCTRINES OF THE CHURCH OF ROME. 



joy, or crowne of glorie, are not you, before our Lord Jesus Christ 
in his comming. 

1633. — If the Apostle without injurie to God, in right good 
sense cal his scholers the Thessalonians, his hope, joy, glorie ; why 
blaspheme the Protestants the Catholike Church and her children 
for terming our B. Ladie or other Saints, their hope, for the special 
confidence they have in their praiers. 

The argument of the Epistle of S. Jude. 

1633, 1816. — In the Ghospel these are called Fratres Jesu, the 
Brethren of Jesus : James and Joseph, and Simon, and Jude. Their 
father is called Alpheus, where James is termed, James of Alpheus : 
and their mother, Maria Jacobi minoris, Marie the mother of 
James the Yonger and of Joseph Which Marie in another place 
being called Maria Cleophae, we perceive their father was named 
both Alpheus and Cleophas. And that this Cleophas was brother 
to Joseph our Ladie's husband. Hegesippus telleth us, Therfore 
because Joseph was called the father of Christ, his brother's children 
were called the Brethren, that is (according to the custom of the 
scripture also) the kinsmen of our Lord ; and not because they 
were the children of Joseph himself by another wife, much lesse (as 
Helvidius the Heretike did blaspheme,) by our B. Ladie the per- 
petual Virgin Marie. Howbeit some good authours say, that their 
mother Marie was the natural sister of our Ladie, and that therfore 
they are called, Fratres Domini, the Brethren of our Lord. 

Apocalypse xii. 1. Douay, 1633. — And a great signe appeared 
in heaven, a woman clothed with the sunne, and the moone under 
her feet, and on her head a crowne of twelve starres : 

1633. — This is properly and principally spoken of the Church : 
and by allusion, of our B. Lady also. 



CHAPTER XXV. 



WORSHIP OF SAINTS, &c. 

Genesis ii. 2. Douay, 1635. — And the seventh day God ended 
his worke which he had made, and rested the seventh day, from al 
worke that he had done. 

1635. — Al creatures being made in their kinds in six dayes, com- 
plete and perfect, God not needing (as men often doe in their workes) 
to perfect, polish, or amend the same, rested the seventh day : and 
therfore the natural perfection of God^ workes is attributed to the 
seventh day, and the supernatural perfecting of men in eternal life, 
after the Resurrection, is attributed to the eight day, as S. Augustin 
and other Fathers teach. And for this cause God blessed and 
sanctifyed the seventh day : and after we have in the Decalouge or 
ten commandements, that this day al should rest and abstaine from 
workes, yea and keep it festival, occupying themselves in spiritual 
exercises, service, and special worship of God, as the Jewes did even 
til Christ's and his Apostles time, praying and hearing the word of 
God read and expounded in the Sabboath day. Wherby we see that 
distinction of dayes pertaineth to religion ; the people of God thus 
observing the Sabboth in memorie of the Creation, and divers other 
feasts in memorie of other benefits. And we now keep the Sunday 
holie in memorie of Christ's Resurrection, and other feasts in 
grateful remembrance of other Mysteries of Christ's Nativitie, the 
comming of the Holy Ghost, and the like. Yea also feasts of his 
Blessed Mother, and other Saints, for the benefits received from 
Christ by them, and for more honour to Christ in them. So this 
Catholike observation of feasts is neither Judaical (which also in 
the law was good but now is abrogated) nor heathnish, for we honour 
not Jupiter, nor Juno, nor anie false God or Goddesse, but our Lord 
God Creatour and Redeemer, and for his sake his best servants. 
Wherof see the Anotationes in the English New Testament, 4th 
chapter to the Galathians. Wherto we here only adde these words 
of S. Basil, which may serve for a general answer to the most 
common objection : The honour of the servants redoundeth to the 

2 H 



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DOCTRINES OF THE CHURCH OF ROME. 



common Lord or Master. So, saith he, the honour of Saints is 
the honour of Christ their Lord and ours. 

1816, 1843. — He rested, that is, he ceased to make or create any 
new kinds of things. Though, as our Lord tells us, John v. 17, 
He still worketh, viz., by conserving and governing al things, and 
creating souls. 

Brief Remonstrance, page 31, vol. i. 

Purgatorie is also proved by the same justice of God. For when 
anie dieth penitent, and yet have not made ful satisfaction, they 
must suffer for that remaineth after death, and be purged, before 
they can enter into rest. Which remnant of debt our B. Saviour 
calleth, The last Farthing, and saith, it must be payed. The Jewes 
also at this day hold the doctrine of Purgatorie by tradition. And 
consequently they pray for soules departed not only to God, but also 
to the ancient Patriarchs (which likewise sheweth invocation of 
saints) in these words : Yee fathers which sleep in Hebron, open to 
him the gates of Eden, that is of Paradise, which was planted in 
Eden, and Hebron is the place where Adam was buried, and his 
sepulcher religiously conserved in the time of Josue, above 1500 
yeares after his death. The same is the place which Abraham 
bought, and there buried Sara, where also himselfe, and Isaac, and 
Jacob were buried : and to which finally the bodies of the twelve 
sonnes of Jacob were translated from Sichem, as Josephus writeth. 
And Sichem also was specially honoured, because such persons had 
been buried there, as S. Jerome witnesseth of his owne knowledge in 
his time. 

Againe by religious care of burying the dead in this first age, 
Enoch was more certainly knowen to be Translated alive, and not 
to be dead. For the seven tie interpreters and S. Paul say He was 
not found, which importeth that they sought diligently for him, and 
that his bodie could not be found, for God translated him. 

By al which we see mutual offices and communion of good workes 
amongst good men alive and dead, which is called communion of 
Saints. And herein Angels lacked not their offices. For God set 
Cherubins to keep the gate of Paradise, that neither man should 
enter, being justly expelled for sinne, nor divels, as S. Augustin 
noteth, lest they should take fruit of the tree of life, and giving it 
to men, allure them to more sinne. And now Saints being exalted 
to Angels glorie, have like honourable offices towards other men, as 
Angels have. Yea the bloud of Abel unjustly shed by Cain, and 



WORSHIP OF SAINTS, &C. 



467 



justly to be revenged by God, sheweth the peculiar honour, which 
God bestoweth upon his Saints, for their vertues and merits in this 
life, and especially in their death. For precious in the sight of our 
Lord is the death of his Saints. 

Hence also is proved that seeing in this life the good are afflicted 
and the bad often times prosper temporally, there must needs be 
another court of exact justice, and another Reaconing day, wherin 
everie one shal receive according as they have done good or evil. 
Which was sufficiently intimated by God's discusing and manifesting 
Abel's and Cain's deserts, which were hidden before, and in part 
rewarding them accordingly, yet reserving the ful reward of the one 
and punishment of the other to the next world. Of the judge and 
his sentence Enoch (alleadged by S. Jude the Apostle) prophicied 
cleerly, saying : Behold our Lord commeth in his holie thousands, 
to doe judgment against al, and to reprove al the impious of al 
the workes of their impietie, wherby they have done impiously, 
and of al the hard things which impious sinners have spoken 
against him. Thus holie Enoch preached touching the wicked, 
which thought there was no judgement to come, nor Judge to be 
feared. 

Genesis xxxi. 19. Douay, 1635. — At that time Laban was gone 
to sheare his sheep, and Rachael stole the Idols of her father. 

1635. — Images of false Gods (as these were) are most properly 
called Idols. And so the Hebrew word Teraphim is here rightly 
translated Idols : which in other places signifieth other things. As 
the Statua which Michal put in David's bed, covering the head 
thereof with a hairie goates skinne, to deceive Saules serjants, who 
sought David's death, is called Teraphim, and may there be trans- 
lated a statua, image, or similitude, but not an idol. Againe, Osee 
the prophet fortelling the lamentable state of the Israelites, sayth, 
they shal be long without King, Prince, Sacrafice, Altar, Ephod, 
and Teraphim, which last word in the Protestants English Bibles 
remaineth untranslated. Where if they had translated Images (as 
here they doe) it would prove, that some images pertaine to true 
religion, the want wherof is lamented among other principal things. 

These idols Rachel stole from her father, to withdraw him from 
idolatrie, as S. Basil, S. Gregorie Nazianzen and Theodoret expound 
it. And in this, saith Theodoret, she was a right figure of the 
Catholike Church, which depriveth idolaters of their idols. It is 
probable also by her base using of them, that she held them not for 

2 h 2 



468 



DOCTRINES OF THE CHURCH OF ROME. 



Gods, when she put them under the Camel's litter, and sate upon 
them. Finally, that she reserved them, and did not cast them 
away, nor burne, nor burie them, argueth that they were perhaps of 
precious mettal, or other matter, which she might turne to profit : 
and that lawfully in part of recompence, that she and her sister had 
no other dowrie, but rather were sold to Jacob. Who also had suffred 
much injurie at their Father's hands. 

1816, 1843. — By this it appears, that Laban was an idolater: 
and some of the fathers are of opinion, that Rachael stole away 
these idols to withdraw him from idolatry, by removing the occasion 
of his sin. 

Genesis xlviii. 16. Douay, 1635. — The Angel that delivereth me 
from al evils, blesse these children : and be my name called upon 
them, the names also of my fathers, Abraham, and Isaac, and grow 
they into a multitude upon the earth. 

1635. — It is evident by this plaine text, that Jacob was delivered 
from evils by an Angel, and that he invocated the same Angel to 
blesse his nephewes. S. Basil sheweth by this place among others, 
that an Angel is present with everie one, as a pedagogue, and 
pastour, directing his life. S. Chrysostom also citeth this place in 
testimonie that proper Angels are deputed to protect men. Yet 
Protestants say, that this Angel must be understood of Christ : 
remitting their glosse to Gen. xxxi. 13, and xxxii. 1, where it 
cannot be proved. But the ancient Fathers teach the patronage and 
invocation of Angels grounded in holie Scripture. Namely in this 
place, and manie other places in the Old Testament, also Matt, xviii. 
Acts xii. 1 Cor xi. and the like. For example, S. Justinus Martyr, 
affirming it for a knowen truth, declareth that those Angels which 
receive the charge of guarding men, continue the same office either 
to both soule and bodie, or to the soule after it is parted from the 
bodie. S. Cyril of Alexandria, shewing how God useth the minis- 
terie of holie Angels for men's salvation, sayth : These Angels drive 
away noysome wild beasts from us, and rescue those that are caught, 
from their crueltie, and teach whatsoever is laudable, to make our 
passage free, and not pestred, when with us they glorifie one sover- 
aigne God. S. Chrisostom, S. Hierom upon the same place, and 
others, so universally teach the same, that Calvin dare not denie it, 
and yet wil needs doubt of it. 

1635. — This place hath two good literal senses. For first it im- 
porteth that Ephraim and Manasses were made participant among 



WORSHIP OF SAINTS, &C. 



469 



the Tribes, of the blessings of Abraham, Isaac, and Jacob. Secondly, 
that God would blesse them, for Abraham, Isaac, and Jacob's sake : 
So Moyses praying for the whole people besought God to remember 
Abraham, Isaac, and Israel, and God was therwith pacified. 

Exodus vii. 1. Douay, 1635. — And our Lord said to Moyses : 
Behold I have appointed thee the God of Pharao : and Aaron thy 
brother shal be thy Prophet. 

1635. — The name of God, which essentially is proper only to the 
three divine persons of the B. Trinitie, and incommunicable to anie 
creature (Sap. xiv.) is nevertheles by similitude attributed in holie 
Scripture to other persons. As Judges, or princes, are called Gods, 
for the eminent authoritie and power which they have from God. 
So Moyses was constituted the Judge and God of Pharao, not only 
to punish him for his obstinacie, and finally to compel him to dis- 
misse the Israelites out of iEgypt, but also to terrifie him so in the 
meanetime, that he being otherwise a mightie King, and extremely 
and often afflicted by Moyses, yet durst never lay violent hands upon 
him, lest himselfe and al his nation should presently have been 
destroyed : As S. Hilarie and S. Gregorie note upon this place. 
Likewise Priests are called Gods for their sacred function, pertaining 
to Religion and Service of God. Prophets also are called videntes, 
because by participation of divine knowledge, they see sometimes the 
secrets of other men's harts, things supernatural, and future con- 
tingent, though properly and naturally only God Almightie is, the 
Searcher of the hart, and knoweth al things. Againe S. Peter 
sayth, that Just men are made partakers of divine nature. 
Which is rather more than to participate in name. Al which titles 
rightly perteined to Moyses, being in life holie, in knowledge a Pro- 
phet, in function a Priest, and in power a Prince. In the same 
sense of participation Saints are called Mediatours, Advocates, 
Redeemers, Deliverers, and the like. 

1816, 1843. — To be his Judge ; and to exercise a divine power, 
as God's instrument, over him and his people. 
Continuance of the Church, p. 184, vol. i. 

1635. — God of his mere mercie electeth al those, whom he wil 
justifie and save, offering al sufficient grace, justly leaveth some 
obstinate sinners in state of damnation (Gen. xxv., Exod. vii.) His 
predestination, foreknowledge, and promise, doe not exclude but 
include the meanes, wherby his wil is done in the just (Gen. 
xxv., xxxvii., xlv., 1.). Neither is God's reprobation the cause of 



470 



DOCTRINES OF THE CHURCH OF ROME. 



anie man's damnation, but man's owne sinne the proper cause, both 
of reprobation and damnation. For example, Pharao and his 
people envying, vainly fearing, and for their religion hating, and 
persecuting the children of Israel, by oppressing them with un- 
supportable labours, by commanding secretly to kil their infants, and 
that not succeeding, by a new decree to drowne them (Exod. i.) 
were mercifully after long connivance admonished by God's Legats 
in his name quietly to permit his people to serve him, but they wil- 
fully contemned this gentle admonition, Pharao proudly and inso- 
lently answering : Who is the Lord, that I shoidd heare his voice, 
and dismisse Israel ? I know not the Lord, and Israel I wil 
not dismisse (Exod. v.). So they hardened their owne harts, and 
more grievously afflicted the faithful, God permitting the wicked to 
live and prosper for a time in this world, not punishing them so 
much as they deserved, nor mollifying their harts, nor illuminating 
their understanding unto effectual conversion, but justly permitting 
them to persist in obstinacie (Exod. vii., viii., ix., x., &c. 

Protection of Angels and invocation is proved (Gen. xxiv., xxxii., 
xlviii.) Patriarchs names also invocated (xlviii. 16.) Isaac was 
blessed and prospered for Abraham's sake, because Abraham obeyed 
GooVs voice, kept his precepts and commandements, observed his 
ceremonies and his laws (Gen. xxvi.) Joseph's rod adored by Jacob 
(Gen. xlvii.) Moyses commanded to put off his shoes, because the 
place was holie (Exod. iii.) Swearing by creatures lawful, and 
sometimes more convenient, then immediately by God himselfe, 
(Gen. xlvii.) Likewise ominous Speach (Gen. xxiv.) and Dreames 
(Gen. xxxvii., xl., xli.) are sometimes lawfully observed, and are 
from God. Idols alwaies unlawful, but not al Images (Gen. xxxi., 
xxxv.) Relikes to be reverently used, as Joseph's bodie conserved 
in a coffin in iEgypt (Gen. ult.), translated by Moyses (Exod. xiii.), 
and so brought into Chanaan, and layd with other Patriarchs in 
Sichem. Going barefoot to holie places an act of religions reverence 
and devotion (Exod. iii.) The signe of the Crosse used by Jacob 
(Gen. xlviii.) a figure of Christ's Crosse. The wood cast by Moyses 
into the bitter water, and making it sweet (Exod. xv.), another 
figure therof. 

Exodus xx. 3. Douay, 1635. — Thou shalt not have strange 
Gods before me. 

1635. — Protestants pretend here to prove, that al Catholikes are 
Idolaters, for honouring Saints, and their Relikes and Images. And 



WORSHIP OF SAINTS, &C. 



471 



they have so defamed Catholike Religion in this behalfe, that the 
vulgar sort of deceived people, otherwise knowing Catholikes to be 
ordinarily of moderate conversation in life, of just dealing towards 
their neighbours, addicted to prayer, fasting, almes, and manie good 
works, more wanting among themselves : yet supposing them, not- 
withstanding these laudable qualities, to be Idolaters, are thereby 
averted from Catholike Religion. And surely it were a just cause, 
if it were true. As wel therfore to purge ourselves of so haynous an 
imputed crime, as to remove this dangerous block of erroneous con- 
ceit, we shal here note some of the Protestants egregious lies against 
the whole Church militant, and blasphemous reproches against the 
glorious Saints : then briefly declare the true and sincere doctrine 
and practise of the Catholike Church in this point. Luther in his 
postil upon the Ghospel of our Lordes Incarnation, sayth : The 
Papists make the Virgin Marie God : they attribute to her omni- 
potencie in heaven and in earth. In Papistrie al expected more 
favour and grace from her, then from Christ himself. His scholar 
Melancton postilliug the first precept, saith : Papistes invocate 
Saints, and worship Images in heathnish manner. Calvin saith : 
those of the Emperour's religion (meaning al Catholikes) so divide 
God's offices among Saints, that they joyne them to the soveraigne 
God, as colleagues ; in which multitude God lieth hidden. Against 
the most glorious virgin mother the same Luther feared not to say, 
that he esteemed no more of the prayer of S. Marie then of anie one 
of the people. And his reason is worse then his wicked assertion, 
for that (saith he) al that believe in Christ are as just, and as holie 
as the virgin Marie, or anie other Saint how great soever. The 
Magdeburgian Centuriators affirme that the virgin Marie sinned 
grievously, yea compare her imagined faults with the sin of Eve in 
Paradise. They charge S. Peter and S. Paul (also after their con- 
versions) with divers great crimes. Calvin condemneth Sara and 
Rebecca of great sinnes, reprehendeth Judas Machabeus for super- 
stitious and preposterous zeale, in causing Sacrifice to be offered 
for the dead. In his commentarie (in xxxii. Exodi) he accuseth 
most holie and meek Moyses of arrogancie and pride. And he 
scuruily scoffeth at al Saints in general, saying : if they heare 
mortal men's prayers, they must have eares so long, as from heaven 
to earth. And calleth them not only dead men, (which S. Hierom 
reproved in Vigilantius) but also shadowes, night goblins, stinching 
filth : yet more he calleth them monsters, hangmen, beasts. These 



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DOCTRINES OF THE CHURCH OF ROME. 



and like blasphemies modest men cannot but abhore and detest. 
Their lies also are convinced by S. Hierom, handling this matter of 
purpose against Vigilantius, by S. Augustin touching it by occasion 
against Faustus the Manichee, Thomas Waldensis against Wiclif, 
by al catechismes and Christian Instructions, teaching nothing like, 
but quite contrarie to these men's reports. In summe they al teach 
that Saints are to be honoured with religious honour, which is greater 
then civil, but infinitly inferiour to divine, as the excellencie of God 
sirmounteth al excellencie created. 

For better declaration wherof, it is to be considered, that seeing 
by the law of God and nature honour is due to excellencie, there 
must be so raanie distinct kinds of honour, as there be general kinds 
of excellencie, which are three. The first of God, infinit, and in- 
comparably above al : the second is supernatural, but created, as of 
grace and glorie : the third is humane or natural, consisting in 
natural guifts, or worldly power and dignitie, al three as distinct as 
God, heaven and earth. To these three general kinds of excellencie 
perteine therfore other three as distinct kinds of honour, to wit, 
Divine due to God only, called by use and appropriation of a Greeke 
word Latvia : the second Bulia, belonging to Saints, and other holie 
things, elevated by God above the course of nature, in divers degrees, 
but within the ranke of creatures : the third is civil honour, due to 
humane and worldlie excellencie, according to divers states and 
qualities of men. The first of these, which is divine, may in no 
case be given to anie creature, how excellent soever. The third 
which is civil, as both Catholikes and Protestants hold for certaine, 
is not competent nor agreable to Saints, but to mortal worldlie men 
in respect of temporal excellencie. Al the controversie therfore is 
about the second. Which Calvin and al Protestant writers denie 
and reject, and so would have no honour at al given to Saints. 
Objecting as old Heretikes did, that Catholikes doe al the same ex- 
ternal actes, as standing barehead, bowing, kneeling, praying, and 
the like to Saints, as to God himself. We answer, that the distinc- 
tion of honour consisteth not alwayes in the external action, but in 
the intention of the mind. For when we doe such external actes of 
honour to God, we intend therby to honour the Creator and Lord of 
al, and so it is divine honour ; but doing the same external actes 
to a Saint, we conceive of him, as a glorious servant of God, and so 
we honour him as a sanctified and glorified creature, God's subject 
and servant. Without this diversitie of intentions in your mind, 



WORSHIP OF SAINTS. &C. 473 

you cannot show difference between the honour you doe to God, and 
that you doe to the King, by bowing, kneeling, and the like. For 
it is the same external action : yet no Christian doubteth but he 
honoureth God with divine honour, and the King with civil. Againe 
we answer that we doe not al the external actions of honour to Saints, 
which we doe to God. For Sacrifice is only done to God, and to no 
Saint ; and because Altars perteine to Sacrifice, they are erected to 
God only, though oftentimes in memorie of Saints. 

But which answers S. Augustin gave long since to Faustus the 
Manichee arguing that Catholikes, by doing the same external actes, 
worshipped Martyrs with divine honour, and so turned them into 
Idols, as that Heretike inferred. Whereupon S. Augustin declareth, 
that Christian people celebrate together the memories of Martyrs 
with religious solemniiie, to stir up imitation, to be partakers of 
their merites, and to be holpen by their prayers. Yet so that we 
erect not Altars (because they are for Sacrifice) to anie Martyr 
though in memorie of Martyrs, but to God of Martyrs. For who 
ever standing at the Altar, in places of Saints' bodies, said : We 
offer to thee Peter or Paul, or Cyprian, but that which is offered 
is offered to God who crowned the Martyrs, at their memories, whom 
he crowned, that by commonition of the very places, greater affec- 
tion may arise, to enkindle charitie, both towards them whom we 
may imitate, and towards Him, by whose help we may. We honour 
Martyrs with that worship of love and societie, wherwith holie men 
are worshipped in this life. Whose hart we perceive is prepared to 
like sufferance for the Evangelical veritie : but Martyrs more de- 
voutly, by how much more securely, after al uncertainties are over 
come, and with how much more confident praise, we preach them 
now victours in a more happie life, then others yet fighting in this. 
But with that worship, which in Greeke is called Latvia, a service 
properly due to God, which in latin cannot be expressed by one 
word, we neither worship, nor teach to be worshipped but one God. 
And for so much as offering of Sacrifice pertaineth to this worship, 
(wherof they are called Idolaters, that offer sacrifice to anie Idols) 
we by no meanes offer anie such thing, nor teach to be offered, either 
to anie Martyr, or blessed soule, or holie Angel. Thus farre S. 
Augustin : the same teacheth Theodoret Our Lord hath deprived 
false Gods of the honour they had in Temples, and in place of 
them caused his Martyrs to be honoured : yet not in the same 
manner, for we neither bring hostes nor libaments to Martyrs, but 



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DOCTRINES OF THE CHURCH OF ROME. 



honour them, as holie men, and most deare friends of God. It 
would be too long to cite manie ancient Fathers, testifying and 
teaching that Saints are to be honoured. More compendiously we 
wil take our adversaries confession, the Magdcburcdan Centuriators. 
Who holding that the Church was only pure from Idolatrie the first 
hundred yeares of Christ, and that it began to faile in the second and 
third age, more in the fourth and fifth, and was utterly perished in 
the sixth, impute the cause of her mine, that the very chiefe men 
taught and practised the honour of Saints. First of al (say they) 
these horrible and pernicious darknes, as certaine black clouds 
covering the whole firmament, rose up in the verie assemblie of 
teachers. For that partly the very Doctors of the Church, partly 
other supersticious men, augmented ceremonies and humane worships 
in the Temples. For sacred houses began to be built in al places, 
with great coste, altogether in heathnish manner : not principally to 
the end God's word might there be taught, but that some honour 
might be exhibited to the Relikes of Saints, and that foolish people 
might there worship dead men. And how pleasantly eloquent is 
that Gregorie, called the great, how fervent, when as from his three- 
footed stoole, he preached the manner of consecrating these houses ? 
And a litle after, — By this occasion dead creatures, and bloudles half 
worme-eaten bones began to be honoured, invocated, and worshipped 
with divine honour. Al which the Doctors of the Church not only 
winked at, but also set forward. Thus the reader seeth, notwith- 
standing their lies, scoffes, and blasphemies, Protestants doe confesse, 
that the Church and her chiefe pillars, streight after the first hun- 
dred yeares of Christ, five hundred next folowing, honoured Saints 
and their Relikes. Neither want there authentical examples of holie 
Scriptures, wherby the same is proved. 

Exodus xxv. 18. Douay, 1635. — Two Cherubins also thou shalt 
make of beaten gold, on both sides of the Oracle. 

1635. — If images were unlawful, God would not have commanded 
to make Cherubins. 

Exodus xxxii. 4. Douay, 1635. — "Which when he had received, 
he formed them by founder's worke, and made of them a molten 
calfe. And they sayd : These are thy Gods Israel, that have brought 
thee out of the land of iEgypt. 

1635. — No other reason can be imagined, why the people faling 
to Idolatrie, required the image of a calfe, rather than of anie other 
thing, but for thai they thought the blacke calfe with white spots, 



WORSHIP OF SAINTS, &C. 475 

called Apis or Serapis, whom they saw the Egyptians esteemed 
most of al their Gods, to be the chiefe or onlie God. And therfore 
to this famous Idol they ascribed the benefit of their deliverie from 
bondage, saying : These are thy Gods, o Israel, that have brought 
thee out of the land of JEgypt. So they ment not to worship our 
Lord, the true God, in that image, as Calvin would have it, but the 
very calfe whose image it was, for adoring immediately the calve's 
image, and immolating hosts to it they protested that to be 
their God, which the image represented. This appeareth also, 
Deut. xxxii. 18 : God that begat thee thou hast forsaken, and hast 
forgotten our Lord thy creatour. 

Levit. xxvi. 1. Douay, 1635. — I the Lord your God : You shal 
not make to yourselves an idol and a thing graven, neither shal you 
erect titles, nor set a notorious stone in your land, for to adore it, 
for I am the Lord your God. 

1635. — Heretikes holding their corrupt course wil needs have 
image of Christ, or Saint, to be the graven thing, which is forbidden 
in holie Scriptures : and therfore falsly translate Pesel, a graven 
image, where indeed it signifieth an image. 

Numbers xxi. 8. Douay, 1635. — And our Lord spake to him: 
Make a brazen serpent, and set it for a signe : he that being 
strucken looketh on it, shal live. 

1635. — God forbidding images of idols, yet commandeth to make 
an image for a good purpose. 

1 635. — Christ expoundeth this erecting of the brasen serpent, of 
himself to be crucified. 

Numeri xxii. 31. Douay, 1635. — Forthwith our Lord opened 
the eies of Balaam, and he saw the Angel standing in the way with 
a drawen sword, and he adored him flat to the ground. 

1635. — Yet seeing an Angel, he fel downe terrified, and adored 
him. 

1635. — Balaam knowing him to be an Angel that appeared, 
neither adored him with divine honour as God, nor with civil as 
a mortal man, but with religious honour, lesse then divine, and more 
then civil. 

Deuteronomy v. 8. Douay, 1635. — Thou shalt not make to thee 
a thing graven, nor the similitude of any things, that are in heaven 
above, and that are in the earth beneath, and that abide in the 
waters under the earth. 

1635. — If our adversaries would quietly consider the coherence of 



476 



DOCTRINES OF THE CHURCH OF ROME. 



the holie text, they might easely see, that this prohibition of making 
and worshipping the similitude of anie creature, perteyneth to the 
former sentence : Thou shalt not have strange Gods : more par- 
ticularly forbidding either to make I doles or to worship such as 
others make : and that with commination, because our Lord is a 
jelous God, and wil not suffer his honour to be given to anie creature. 
But other Images were made in the old Testament, by God's com- 
mandment, and likewise Images of Christ and his Saints are lawful 
and profitable among Christians, as before is noted. 

Deutronomie vi. 13. Douay, 1635. — Take heed diligently lest 
thou forget our Lord, that brought thee out of the land of iEgypt, 
out of the house of servitude, Thou shalt feare the Lord thy God, 
and him onlie shalt thou serve, and by his name shalt thou sweare. 

1635. — Some adoration agreeth to creatures, but service of Latvia 
to God onlie. 

Deutronomie xxxii. 18. Douay, 1635. — God that begat thee, 
thou hast forsaken, and hast forgotten our Lord thy Creatour. 

1635. — Calvin contending that it is idolatrie to worship Christ in 
his picture, saith the idolatrie committed about the molten calfe con- 
sisted in worshiping the true God in that image of a calfe : affinning 
that the Jewes were not so inconsiderate, as not to remember, 
that it was God which had brought them out of the land of 
^Egypt. Quite contrarie to this text, which saith : God that begat 
thee thou hast forsaken, and hast forgotten our Lord thy Creatour. 
Calvin therfore was either ignorant or forgetful, that the holie Ghost 
here chargeth them to have forsaken and forgotten God the Creatour ; 
or els (which is worse) knowing and remembering it, he was most im- 
pudent in avouching the contrarie. 

Josue v. 15. Douay, 1635. — Josue fel flat on the ground. And 
adoring he said : What speaketh my Lord to his servant ? 

1635. — Josue knowing that the person which appeared, was an 
Angel, and not God, nor a man, neither adored him with godlie 
honour, for that had been idolatrie, nor with civil, for that perteineth 
to worldlie and temporal excellencie, and is not competent to sacred 
things, especially to immortal and glorious spirits ; and therfore the 
honour he did to this Angel, was religious honour infinitly inferiour 
to divine, and yet much greater then civil. 

1816, 1843. — Not with divine honour, but with a religious vene- 
ration of an inferiour kind, suitable to the dignitie of his person. 

Josue v. 16. Douay, 1635. — Loose, sayth he, thy shoes from 



WORSHIP OF SAINTS, &C. 



477 



thy feet : for the place wherin thou dost stand, is holie. And Josue 
did as it was commanded him. 

1635. — The Angel did not only accept of the honour done unto 
him, but also required more, shewing that the verie place was holie 
for his presence, being otherwise the common field of Jericho. 

Judges xvii. 3. Douay, 1635. — He therfore rendred them to his 
mother, who had said to him ; I have consecrated and vowed this 
silver to the Lord, that my sonne may receive it of my hand, and 
make a graven and a molten (God) and now I deliver that to thee. 

1635. — In Hebrew pesel umassecah, in Latin Sculptile and 
conflatile, a graven and molten thing, an image or forme made in 
mettle for a God, and so called, verse 5, was indeed an idol of Gen- 
tilitie, and nothing at al against sacred Images of Christ and his 
Saints in the Church. Wherof more is noted, Gen. xxxi., Exod. xx. 

Judges xvii. 5. Douay, 1635. — Who separated also therein a 
litle house to the God, and made an Ephod, and Theraphim, that is 
to say, a Priestlie vestiment, and idols : and he filled the hand of 
one of his sonnes, and he became his Priest. 

1635. — Annointed his hands with oyle ; as was prescribed 
Exod. xxix., Lev. viii. But such an apish imitation was of no 
value, where was neither true vocation in the annointed for he 
descended not of Aaron, but of Moyses, (Chap, xviii. 30), nor autho- 
rise in him that used this ceremony. 

1816, 1843. — That is appointed and consecrated him to the 
Priestly office. 

1 Kings v. 3. Douay, 1635. — And when the Azotian had risen 
early the next day, behold Dagon lay flat on the gro'und before the 
arke of the Lord : and they tooke Dagon, and restored him into 
his place. 

1635. — So soone as Christ's Ghospel or Testament came among 
the Gentiles, al false Gods and Idolatrie fel downe: 

1 Kings xxviii. 14. Douay, 1635.— And he said to her: what 
manner of forme hath he ; who said : An old man is come up, and 
he is clothed with a mantel. And Saul understood that it was 
Samuel, and he bowed himselfe upon his face upon the earth, and 
adored. 

1635. — Saul adored not Samuel with divine honour, but with 
Bulia, reverence due to a blessed soule. 

1816, 1843. — It is the more common opinion of the holy fathers, 
and interpreters, that the soul of Samuel appeared indeed : and not, 



478 



DOCTRINES OF THE CHURCH OF ROME. 



as some have imagined, an evil spirit in his shape. Not that the 
power of her magic could bring him thither, but that God was 
pleased for the punishment of Saul, that Samuel himself should 
denounce unto him the evils that were falling upon him. 

3 Kings vi. 29. Douay, 1635.— And al the walles of the Temple 
round about he graved with diverse engravings and carving : and he 
made in them cherubs, and palme trees, and diverse pictures, as it 
were standing out of the wal, and comming forth. 

1635. — It is a cleer case, that al carved and graven pictures, or 
images were not unlawful, but were religiously made and set in the 
holie Temple, for the more honour of God. 

1635. — Continuance of the Church and Religion, 4th age. 

Page 638. — Where it is cleere, that as Jacob the Patriarch had 
foretold (Gen. xxxviii.) that Abraham's, Isaac's, and his owne 
name should be invocated, so Moyses prayed God for his promise 
made to them, and for their sake, to pardon the people, saying, 
(Exod. xxxii.) Remember, o Lord, Abraham, Isaac, and Israel : And 
our Lord was pacified, from doing the evil which he had spoken 
against his people. His divine providence so disposing, that he 
could be hindred, by such prayers, from that which he threatened. 
And wheras Moyses did not directly invocate the holie Patriarchs, 
as Christians now cal upon glorified Saints, to pray for them, the 
cause of difference is, for that now Saints seeing God, know in him, 
whatsoever perteyneth to their glorie, which state none before Christ 
attained unto. — Num. xxxv. 25, Deut. iv. 12. Againe Protestants 
object, that for so much as God knoweth al our necessities, desires, 
dispositions, and whatsoever is in man, it is needles (say they) 
superfluous, and in vaine, that Saints should commend our causes. 
To this we answer, that not onlie glorious Saints, but also mortal 
men by God's ordinance (by which nothing is done vainely) doe such 
offices, as mediatours between God and other men ; for so Moyses 
told the words of the people to our Lord, (Exod. xix.) notwith- 
standing God's omniscience, or knowledge of al thing?. Also God 
expresly commanded Job's friends to goe to Job, promising to heare 
his prayer for them. As for Saints hearing or knowing our prayers 
made to them, though onlie God of himself and by his owne power, 
seeth men's secret cogitations, and therfore is properly called the 
searcher of harts, yet God communicateth this power to Prophets, to 
see the secret thoughts of others ; so Samuel knew the cogitations of 
Saul (1 Reg. ix. 20). And Ahias, saw by revelation the comming 



WORSHIP OF SAINTS, &C. 



479 



of Jereboam's wife to him in Silo (3 Reg. xiv.) Much more God 
revealeth our present state and actes to glorified soules, who are as 
Angels in heaven (Matt, xxii.), and being secure of their oivne 
glorie, are careful (saith S. Cyprian) of our Salvation. Neither 
is it derogation to God that Saints are honoured, and titles ascribed 
to them, of intercessours, mediatours, and the like ; for such titles 
are given to them not as to God, but by way of participation only. 
So Judges are called Gods and Saviours, (Exod. xxi., Judice iii.) / 
and Priests called Gods (Exod. xxi.) Praise given to God and 
Gideon (Judice vii.) Protection and adoration of Angels is very 
frequent (Exod. xxiii. 31, Num. xxii., Josue v., Judice ii. 6, 13), 
the names of the twelve sonnes of Israel were graven in the two 
chiefe ornaments of the high Priest, in the Ephod and Rationale 
(Exod. xxviii.) Manna was not onlie reserved as a memorie of God's 
singular benefit, but also honourably reposed as a Relike in a golden 
vessel, and kept in the arke of God (Exod.xvi., Heb. ix.) Joseph's 
bones reserved and removed (Josue xxiv.) Images of holie Cheru- 
bims were made and set up together with the Arke and Propitiatorie 
in the chiefe place in the Tabernacle, called Sancta Santorum 
(Exod. xxv.) ; an image also of a serpent was made in brasse for the 
health of those that were stricken with serpents (Num. xxi.) Images 
also of lyons and oxen were made and set under the foot of the 
laver (called a sea) in the Temple (3 Reg. vii.) ; the honour done to 
anie holie thing, namely to the Arke (2 Reg. vi.), redounded to 
God's more honour, and al this so farre from idolatrie, that quite 
contrarie, in presence of the Arke the idol Dagon fel to the 
ground, and broke in pieces. (1 Reg. v.) 

3 Kings xviii. 7. Douay, 1635. — And when Abdias was in the 
way, Elias mette him, who when he knew him, fel on his face, and 
sayd : My Lord, art not thou Elias ? 

1635. — Abdias adored Elias as the Prophet of God, and a holie 
man, not with civil honour, for in the world Abdias was the greater 
person, nor with divine honour, for that had been idolatrie. It was 
therfore religious honour, called Dulia, due to spiritual excellencie 
of God's servants. 

4 Kings ii. 16. Douay, 1635. — And they sayd to him : Behold, 
there are with thy servants fiftie strong men, that can goe and seeke 
thy maister, lest perhaps the spirit of our Lord hath taken him, and 
cast him upon one of the mountain es, or into one of the valleyes. 
Who sayd, Send not. 

1635. — They adored him for his holines, and because God had 



480 



DOCTRINES OF THE CHURCH OF ROME. 



given him the spirit of so great a Prophet, not for worldlie, but 
spiritual excellencie, and therfore not with civil but religious honour. 

1816, 1843. — A similar note not in the same words. 

Continuance of the Church and Religion, page 829. 

1635. — Honour of other Saints, and their Intercession is proved 
a Majori. For so much as honour was religiously exhibited to 
spiritual power and excellencie, in men yet living in this world. So 
a Nobleman adored Elias the Prophet, being farre greater than he 
in civil and worldlie respects (3 Reg. 18.) Eliseus also was adored 
by his disciples, not for anie worldlie authoritie or eminence, but for 
his spiritual power and superioritie amongst them (4 Reg. 2.) 
Likewise al Prophets and Priests were religiously honoured for their 
holie and spiritual functions (3 Reg. 13,) much more Saints are 
rightlie honoured, being immortal and in eternal glorie, it appeareth 
also that Elias seven yeares after that he was translated from humane 
conversation when Eliseas was chiefe Prophet (4 Reg. 3,) which was 
in or before the eighteenth yeare of Josaphat, who reigned five and 
twentie (3 Reg. 22,) had care of Jorom, and his Kingdom admo- 
nishing him by letters of God's wrath, against him and his people 
for their sinnes (2 Par. 21.) And the Scripture saith often, that 
God spared and protected Jerusalem, and the Kingdom of Juda for 
David's sake (3 Reg. 11, 15, 4, kc.) "We have also examples of 
Saint's Relikes in the cloke of Elias, in Eliseus's bones (4 Reg. 13,) 
and in another Prophet's bodie buried in Bethel. Which Josias 
would not suffer to be touched (4 Reg. 23.) Images were conserved 
in the Temple (3 Reg. 7,) as before in the Tabernacle : when idola- 
trie was most destroyed (3 Reg. 15, 4, &e.,) yea an abuse rising of 
the brasen serpent, for which Ezechias destroyed it (4 Reg. 18,) yet 
he touched not the images of Cherubins in the Temple. Which 
none but infidels sought to destroy. And Osee the Prophet be- 
w 7 ayleth the want of Theraphim or Images, amongst other sacred 
things, Sacrifice, Altar, and Ephod. Wherby the ancient Rabins 
prove very wel, that Images of Angels (and the same of other 
Saints) are not contrarie to the decalogue, but the images of Idols. 

Tobias iii. 25. Douay, 1635. — And the holie Angel of our Lord 
Raphael was sent to cure them both, whose prayers, at one time were 
recited in the sight of our Lord. 

1635. Act. 10. — An Angel shewed Cornelius that his prayers 
were heard, Apoc. v., prayers of the faithful were offered to God by 
Angels, and other Saints. 

Esther xiv. 11. Douay, 1635. — Deliver not o Lord thy scepter 



WORSHIP OF SAINTS, &C. 



481 



to them that are not, lest they laugh at our ruine, but turne their 
course upon them, and destroy him, that hath begun to doe cruelly 
against us. 

1635. — Idols are nothing in the world, 1 Cor. viii., but bare 
imaginations of men. The Church useth this prayer in the offer- 
torie : the 22nd Sunday after pentecost : as a parcel of holie 
Scripture. 

Job v. 1. Douay, 1635. — Cal therfore if there be that wil answer 
thee, and turne to some of the Saints. 

1635. — This disputer having pretended an imaginarie vision 
from God against Job, now he supposeth that neither God nor Angel 
nor other holy person wil patronage his cause, nor judge of his case 
as he doth, but that al wil condemne him of impatience, follie, envie, 
and other sinnes. 

1635. — Eliphaz provoking Job to produce some of his opinion, or 
to seeke the helpe or patronage of some Saint in his cause, plainly 
sheweth the common faith and practise of invocating Saints in that 
time. Els it had been a frivolous speach, which is not to be imputed 
to a sensible wise man as he was. For it appeareth by the drift of 
his reasoning, that he supposed some of God's special servants would 
maintaine a good cause, but that Job's cause was such as neither 
God, nor holie Angel, nor good man would defend, and therfore 
boldly provoked him to this trial, presuming that he should find no 
such patron. Neither did he wil Job in these words to cal upon 
God only, for he could not erre so grosly, as to cal God some of the 
Saints : but must meane some other holie person. And it is cleer 
by the Septuaginta Interpreters, that Eliphaz willed Job to invocate 
the Angels, saying : Invocate if anie wil answer thee, or if thou 
canst behold anie of the holie Angels. S. Gregorie expoundeth it 
to the same sense, that Saints were to be invocated in a good cause, 
but that Eliphaz here dispising and deriding holie Job, sayd to him : 
Thou canst not find Saints thy helpers in affliction, ivhom thou 
wouldest not have thy felowes in prosperitie. 

Psalme lxvii. 22. Douay, 1635. — But yet God stil breake the 
heads of his enemies, the hairie crowne of them that walke in their 
sinnes. 

1 635. — Though Christ died to deliver al men from death, yet he 
wil give capital sentence of eternal death to al that obstinately re- 
maine his enimies, and multiplie sinnes upon sinnes, to the end of 
their temporal life. 

2 i 



482 



DOCTRINES OF THE CHURCH OF ROME. 



Psalme xcv. 5. Douay, 1635. — Because al the Gods of the Gen- 
tils are divels, but our Lord made the heavens. 

1635. — What creatures soever spiritual or corporal, visible or 
invisible, the Pagans serve for Gods, stil they be divels that deceive 
them, and divers wayes usurpe divine honour, making such idolaters 
to thinke, that there is divine power, where none is. 

1635. — He onlie is true God, who is creatour of heaven, and of 
al creatures. For no creature can create anie thing at al, that is, 
make anie thing of nothing, but only God. 

Psalme xcvi. 7. Douay, 1635. — Let them al be confounded, 
that adore sculptils : and that glorie in their idols. 

1635. — As wel the worshippers of graven or painted images of 
Jupiter, Mars, Bacchus, and the like, as the worshippers of the same 
imagined false Gods shal be confounded. 

Psalme cv. 20. Douay, 1635. — And they changed their glorie 
into the similitude of a calfe that eateth grasse. 

1635. — God being their true glorie, they changed him for a false 
God of the ^Egyptians (who especially honoured a calfe called Apis) 
making an image therof, and attributed their deliverie from iEgypt 
to this imagined God — Exod. xxxii. 4-8. Of which and the like 
foolish and abominable idolatrie S. Paul writeth, Rom. i. 23 — They 
changed the glorie of the incorruptible God into a similitude of the 
image of a corruptible man, and of foules, and of foure footed beasts, 
and of them that creepe. Where we see what manner of images holie 
Scriptures condemne, and not the images of Christ and his Saints. 

Psalme cv. 28. Douay, 1635. — And they were professed to 
Beelphegor : and they did eate the sacrifices of the dead. 

1635. — The idol of Moabites, and Madianites. As God is indeed 
the living God, that liveth of himselfe, and giveth life to others : so 
false Gods are called dead Gods, that cannot give life to anie, but 
doe kil al that serve them ; at least spiritually, and often corporally. 

3816, 1843. — That is, they dedicated, or consecrated themselves 
to the Idol of the Moabites and Madianites, called Beelphegor, or 
Baal-Peor. 

Psalme cxiii. 12. Douay, 1635. — The idols of the Gentils are 
silver, and gold, the workes of men's hands. 

1635. — Al Catholike divines agree in this authentical definition 
of Idolatrie, that is divine honour given to anie creature, as to God. 
Of the divers sorts of Idolatrie the ancient learned Doctours have 
written much. Namely Justinus Martyr in his Orations against 



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483 



the Gentils, Tertullian in Apologetico, Arnobius Orat. ad Gentes, 
and manie others. But most copiously and profoundly Saint 
Augustin : Into which errour and crime the Platonists fel, holding 
that spiritual invisible created substances, to wit, Angels good and 
evil, whom they called Intilligentias separatas, had divine power, 
and so gave to them divine honour. Others honour dead men, and 
some before their death, as Gods, for their notable actes atchived 
in this life, as Saturne, Jupiter, Hercules, and the like. Some 
yeald divine honour to meere corporal creatures, living or without 
life, as to beasts, and serpents, the sunne, the moone, fire, water, 
earth, the whole machine of the world, as if it were animate, and 
that with divine spirit or soule. Againe al these have been wor- 
shipped as Gods, not only in themselves but also in their images. 
But to omite other diversities, the most grosse sorte of al, is the 
Idolatrie which the Psalmist here describeth, when images made by 
men's hands are immediately honoured as Gods in themselves. For 
such Gods the Gentils had, and of them the Prophet here speaketh. 
Comparing these visible sensles imagined Gods, with the one eternal 
invisible God ; who is made notorious by his divine conspicuous 
workes, wheras these idols, by how much they are more visible, so 
much more they are contemptible: because being fashioned with 
mouth, eyes, eares, nose, hands, feete, throte, and other members, 
they are altogether sensles, not able to speake with their mouth, and 
therin more base in nature then the men that made them ; nor 
able to see, heare, srael, taist, feel, to walke, to move, nor to crie, al 
which beasts can doe. And therfore those that make them, or have 
confidence in them (as the Prophet here signifieth that some have 
verse 16) are most absurde : becomming like to the same idols, in 
their understanding and internal cogitations, as these idols are voide 
of external sense. And al idolaters are most wicked, giving divine 
honour to anie creature, and are therin servants of divels : Whether 
they immediately honour divels, as when sorcerers and witches, 
making pact with the divel, adore him, and he for the same doth 
something which they demand : or that they honour some other 
creature, wherin by the divels false persuasion, they thinke there is 
divine power. Both which waies divels usurpe God's honour : and 
therfore the same prophet said in another Psalme : al the Gods of 
Gentils are divels. 

Wisdom xiv. 15. Douay, 1635. — For the father being sorrowful 
with bitter mourning, made unto himselfe the image of his Sonne 

2 i 2 



484 



DOCTRINES OF THE CHURCH OF ROME. 



quickly taken away : and him, that then was a dead man, now he 
began to worship as God and appointed holie things and sacrifices 
among his servants. 

1635. — This first idolatrie was only privately exercised by the 
father and his servants at their master's commandment, by which 
occasion publike idolatrie came into the world : wicked custom in 
time prevailing. 

Isaiah xliv. 9. Douay, 1635. — Al the makers of an idol are 
nothing, and their best beloved things shal not profite them. Them- 
selves are their witnesses, that they doe not see, nor understand, 
that they may be confounded. 

1635. — Al that is here sayd of the vanitie of idols and foolish 
impietie of idolaters, may be referred (saith S. Jerom in this place) 
unto heresie, and Here tikes, who artificially devise the fictions of 
their owne doctrines and lying : and adore the things which they 
know were feyned by themselves : neither are so content, but draw 
the simple to embrace and adore the same inventions. A litle after 
he sheweth, that the Catholike Church of Christ shal be ever free 
from such idolatrie : quite contrarie to Protestants assertion that the 
Church should have fallen and have been in idolatrie many hundred 
yeares together. 

Baruch vi. 6. Douay, 1635. — For mine Angel is with you : and 
myselfe wil aske account of your soules. 

1635. — The Angel which guided this people comming out of 
iEgypt (Exod. xii. 33) protected them also in Babylon. 

Baruch vi. 24. Douay, 1 635. — With al price are they bought, 
whereas there is no breath in them. 

1635. — Idolaters imagining that sensles idols had divine powre, 
foolishly esteemed them of great value and price. 

Ezechiel xiv. 14. Douay, 1635. — And if these three men shal 
be in the middes therof, Noe, Daniel, and Job : they by their justice 
shal deliver their owne soules, saith the Lord of hosts. 

1635. — Daniel then living, Noe and Job departed from this life 
did sometime pray for the people ; els this allegation of their inter- 
ceding were not to the purpose of confirming God's immutable decree 
to punish this obstinate people. As is noted of Moyses and Samuel, 
Jer. i. 5. 

Osee iii. 4. Douay, 1635. — Because manie dayes shal the children 
of Israel sit without King, and without Prince, and without sacrifice, 
and without altar, and without ephod, and without theraphim. 



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485 



1635. — Theraphim signifying images good or bad, being here 
joined with King, Prince, sacrifice, altar, and ephod, must needs sig- 
nifie lawful images, such as were religiously used in the temple of God. 

1816, 1843. — Images or representations. 

Amos iv. 4. Douay, 1635. — Come ye to Bethel, and doe im- 
piousely : to Galgal, and multiplie prevarication : and offer in the 
morning your victimes, three dayes your tithes. 

1635. — After manie admonitions given in vaine, God suffereth 
the idolaters to doe al the wickednes they list. 

Micheas i. 7. Douay, 1635. — And al her sculptils shal be cut 
in sunder, and al her wages shal be burnt with fire, and I wil lay al 
her idols into perdition : because they are gathered together of the 
wages of an harlot, and unto the hyre of an harlot they shal returne. 

1635. — Samaria gathering riches by traffike with idolaters, com- 
municated also with them in idolatrie, and therfore their riches shal 
be caried into Ninive and other places of Assyria. 

1816, 1843. — That is, her donaries or presents offered to her 
idols : or the hire of all her traffic and labour. They were gathered 
together by one Idolatrous City, viz. Samaria: and they shal be 
carried away to another idolatrous City, viz. Nineve. 

Continuance of the Church and Religion, vol. ii. page 945. 

1635. — Prayer of Saints after they are departed from this World 
is manifestly deduced of the sacred text, (Jere. xv. 1,) of Moyses 
and Samuel, not to be heard if they should pray for the people, 
whom God had decreed to punish, were consequently to be heard in 
some other case. And more expresly (2 Mach. xv. 12, 14,) is 
recorded that Onias and J eremie did pray for al the people, and 
for al the holie Citie. Reverent estimation of Relikes and other 
holie things is manifest by the fact of the same Prophet Jeremie, 
who by God's ordinance, hid the holie fire, and the Tabernacle, 
and the Arke, and the Altar of incense in a Cave, that they 
should not be prophaned by infidels ransaking Jerusalem, and the 
Temple : Other holie ornaments also, and vessels were restored by 
the favourable King Cyrus. In figure also of the holie Crosse on 
which Christ was to redeeme mankind, those that mourned for the 
abominations in J erusalem were signed in the forehead with the 
letter Thau, or T, and so were saved from the common slaughter of 
the unsigned. 

Matthew iv. 11. Douay, 1633.— Then the Divel left him ; and 
behold Angels came, and ministred to him. 



486 



DOCTRINES OF THE CHURCH OF ROME. 



1635. — It was not sayd, saith S. Augustine : The Lord thy God 
only shalt thou adore, as it was said : Him only shalt thou serve ; 
Wherupon the Catholike Church hath alwayes used this most true 
and necessarie distinction, that there is an honour dew to God only, 
which to give unto any creature, were idolatrie ; and there is an 
honour dew to creatures also according to their dignitie, as to Saints, 
holie things, and holie places. 

Matthew xxii. 30. Douay, 1633. — For in the Resurrection 
neither shal they marie nor be maried : but are as the Angels of 
God in heaven. 

1633, 1816. — As Christ proveth here, that in heaven they neither 
marie nor are maried, because there they shal be as Angels ; by the 
very same reason, is proved, that Saints may heare our prayers and 
help us, be they neer or farre of, because the Angels do so, and in 
every moment are present where they list, and need not to be neer 
us, when they heare, or help us. 

Luke vii. 44. Douay, 1635. — And turning to the Woman, he 
said unto Simon : Doest thou see this woman ? I entred into thy 
house, water to my feet thou didst not give ; but she with teares 
hath watered my feet, and with her haires hath wiped them. 

1635, 1816. — An exceeding approbation of the extraordinary 
workes and signes of external devotion, which seeme to carnal men 
(though otherwise faithful) to be often superfluous or not acceptable. 
This Simon was perhaps of a good wil, and therfore (as divers 
others did elswhere) invited Christ to his house, not of curiositie or 
captiousness, as some other did ; but of affection, as it may seeme 
by Christ's familiar talke with him. Notwithstanding his duties 
towards him were but ordinary. But the anointing, washing, kiss- 
ing, wiping of his feet in such sort as the woman did, were further 
signes of more then vulgar love : such as is in devout men or women 
that goe on pilgrimage and kisse devoutly the nolie memories of 
Christ and his Saints. Which is no more but an exteriour ex- 
pressing of their affection, and that they love much, as every vulgar 
Christian man doth not. 

Luke xv. 10. Douay, 1633. — So I say to you, there shal be joy 
before the Angels of God upon one sinner that doth penance. 

1633, 1816. — The Angels and other celestial Spirits in heaven, doe 
rejoice at every sinners conversion : they know then and have care 
of us, yea our hartes and inward repentance be open to them : how 
then can they nc t heare our prayers ? And betwixt Angels and the 



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487 



blessed soules of Saints there is no difference in this case, the one 
being as highly exalted as the other, and as neere God, in whom and 
by whom only they see and know our affaires, as the other. 

1843. — By this it is plain that the spirits in heaven have a con- 
cern for us below, and a joy at our repentance, and consequently a 
knowledge of it. 

Luke xvi. 28. Douay, 1635. — For to testifie unto them, lest 
they also come into this place of torments. 

1633, 1816. — If the damned had care of their friendes alive, how 
and for what cause soever, much more have the Saints and saved 
persons. And if those in hel have meanes to expresse their cogi- 
tations and desires, and to be understood of Abraham so farre 
distant both by place and condition, much rather may the living 
pray to the Saints, and be heard of them : betwixt earth (that is to 
say) the Church militant and heaven, being continual passages of 
soules, and Angels ascending and descending by Jacob's ladder. 
Men must not for al that be curious to search how the soules of the 
deceased expresse their mindes, and be hearde one of another, and so 
fal to blasphemie, as Calvin doth, asking whether their eares be so 
long to heare so far off and wickedly measuring al things by mortal 
men's corporal grosse manner of uttering conceits one to another. 
Which was not here done by this damned nor by Abraham, with 
corporal instruments of tongue, teeth, and eares : though for the 
better expressing of the damned's case, Christ vouchsafed to utter it 
in termes agreeing to our capacitie. 

Acts vii. 35. Douay, 1633. — This Moyses whom they denied, 
saying : who hath appointed thee Prince and Captaine ? Him 
God sent Prince and Redeemer with the hand of the Angel that 
appeared to him in the bush. 

1633, 1816. — Christ is our Redeemer, and yet Moyses is yet 
called redeemer. So Christ is our Mediatour and Advocate, and 
yet we may have Saints our inferiour Mediatours and Advocates also. 

Acts vii. 60. Douay, 1635. — And falling on his knees, he cried 
with a loud voice, saying : Lord ; lay not this sinne unto them. 
And when he had said this, he fel asleepe. And Saul was con- 
senting to his death. 

1633, 1816. — Eusebius Emissenus saith, when he praieth for his 
persecutours, he promiseth to his worshippers his manifest inter- 
cession and suffrages. 

Acts x. 26, 27. Douay, 1633.^26. And it came to passe when 



488 



DOCTRINES OF THE CHURCH OF ROME. 



Peter was come in, Cornelius came to meete him, and falling at Lis 
feete adored. 

27. But Peter lifted him up saying : Arise, myself am a man. 

1633. — S. Crysostom thinketh Peter refuseth this adoration of 
humilitie only; because every falling downe to the ground for 
worship sake, is not divine worship or due only to God, the word of 
adoration and prostration being commonly used in the Scriptures 
towards men. But S. Hierom rather thinketh that Cornelius by 
errour of Gentility and of Peter's person, did goe about to adore 
him with divine honour, and therforc was lifted up by the Apostle, 
adding that he was but a man. 

Actes xiv. 12. Douay, 1633.— The Priest also of Jupiter that 
was before the citie, bringing oxen and garlands before the gates, 
would with the people Sacrifice. 

1633, 1816. — This loe is the divine worship, consisting in ex- 
ternal Sacrifice, and in acknowledging the parties worshipped to be 
Gods : which may be done to no man or creature. And therfore the 
Apostles refuse it with al possible diligence, and al the Angels and 
Saints in heaven refuse that adoration by Sacrifice. The Catholike 
Church suffereth no Priest nor other so to worship any Saint in 
heaven or earth. She hath but one external Sacrifice, which is in the 
holy Masse, of Christ's body and bloud : that she offereth to God 
alone ; and neither to Peter nor to Paul, (saith S. Augustin) 
though the Priest that sacrificeth, standeth over their bodies, 
and offereth in their memories. But other kindes of honours and 
dueties, inferiour without al comparison (how great soever they 
be) to this, we doe, as the Scriptures and Nature teach us, to al 
Superiours in heaven and earth, according to the degrees of grace, 
honour, and blessednes that God hath called them unto, from our 
B. Ladie Christ's owne mother, to the least servant he hath in 
the World. For which the Heretikes would never accuse Christian 
people of Idolatrie, if they had either grace, learning, faith, or 
natural affection. 

Acts xv. 28. Douay, 1633. — For it hath seemed good to the 
Holy Ghost, and to us, to lay no further burden upon you then 
these necessarie things. 

1633, 1816. — By this first we note, that it is not such a fault as 
the Heretikes would make it in the sight of the simple, or any in- 
congruitie at al, to joyne God and his creatures, as the principal cause 
and the secondarie, in one speach, and to attribute that to both, 



WORSHIP OF SAINTS, &0. 



489 



which though diversly, yet proceedeth of both. God and you, say 
good people commonly : God and our Ladie, Christ and S. John : 
We confesse to God and to Peter and Paul, as God and his 
Angel, To our Lord and Gedeon, The sword of our Lord and 
of Gedeon, Our Lord and Moyses, Christ and his Angels, Our 
Lord and al Saints, &c. Al these speaches being partly Scriptures, 
partly like unto the Scripture speaches, are warranted also by this 
Councel, which saith boldly, and hath given the forme therof to al 
other Councels lawfully called and confirmed, to say the like : It 
hath pleased the Holy Ghost and us. S. Cyprian, reporting the like 
of a Synode holden in Afrike, saith : It hath pleased us by the sug- 
gestion of the Holie Ghost. 

Secondly we note, that the holy Councels lawfully kept for deter- 
mination or cleering of doubts, or condemning of errours and 
Heresies, or appeasing of Schismes and troubles, or reformation of 
life, and such like important matters, have ever the assistance of 
God's Spirit, and therfore cannot erre, in their sentences and deter- 
minations concerning the same, because the Holy Ghost cannot 
erre, from whom (as you see here) joyntly with the Councel the 
resolution proceedeth. 

Thirdly we learne, that in the holy Councels specially (though 
otherwise and in other Tribunals of the Church it be also verified) 
Christes promise is fulfilled, that the Holy Ghost should suggest them 
and teach them al truth, and that not in the Apostles time only, but 
to the worldes end. For so long shal Councels, the Church, and her 
Pastours have this priviledge of God's assistance, as there be either 
doubts to resolve, or Heretikes to condemne, or truths to be opened, 
or evil men to be reformed, or Schismes to be appeased. For which 
cause S. Gregorie reverenceth the foure general Councels, as the foure 
bookes of the holy Ghospel, alluding to the number : and of the 
fifth also he saith that he doth reverence it alike : and so would he 
have done more, if they had been before his time, who saith of them 
thus : Whiles they are concluded and made by universal consent, 
himself doth he destroy, and not them, whosoever presumeth either 
to loose whom they bind, or to bind whom they loose. 

S. Gregorie therfore reverencing al five alike, it may be marveled 
whence the Heretikes have their fond difference betwixt those four 
first and other later: attributing much to them, and nothing 
to the rest. Wheras indeed the later can erre no more then the 
first foure, being holden and approved as they were, and having the 



490 



DOCTRINES OF THE CHURCH OF ROME. 



Holy Ghost as they had. But in those first also when a man 
findeth any thing against their Heresies (as there be divers things) 
then they say plainly that they also may erre, and that the Holy 
Ghost is not tied to men's voices, nor to the number of sentences. 
Which is directly to reprove this first Councel also of the Apostles, 
and Christes promise of the Holy Ghost's assistance to teach al 
truth. Yea that you may know and abhorre these Heretikes 
throughly, heare ye what a principal Sect Maister with his blasphe- 
mous mouth or penne uttereth, saying, that in the very best times 
such was partly the ambition of Bishops, partly their foolishnes 
and ignorance, that the very blind may easily perceive Satan 
verily to have been president of their assemblies. Good Lord 
deliver the people and the world from such blasphemous tongues 
and bookes, and give men grace to attend to the holy Scriptures and 
Doctours that they may see how much, not only S. Augustine and 
other Fathers attribute to al general Councels specially, to which 
they referre themselves in al doubts among themselves and in al 
their controversies with Heretikes : but to which even S. Paul him- 
self (so specially taught by God) and others also yealded themselves. 
Notorious is the saying of S. Augustine concerning S. Cyprian, who 
being a blessed Catholike Bishop and Martyr, yet erred about the 
rebaptizing of such as were Christined by Heretikes. If he had 
lived, saith S. Augustine, to have seen the determination of a 
Plenarie Councel, which he saw not in his life time, he would for 
his great humilitie and charitie straightway have yealded, and pre- 
ferred the general Councel before his own judgment and his fellow 
Bishops in a Provincial Councel only. Whereby also we learne, 
that Provincial Councels may erre, though many times they doe not, 
and being conformable to the general Councels, or confirmed and 
allowed by them or the See Apostolike, their solutions be infallible 
as the others are. 

If any here aske, what need so much disputing, study, and travail 
in Councels to find out and determine the truth, if the holy Ghost 
infallibly guide them ? We answer that such is the ordinarie pro- 
vidence of God in this case, to assist them when they doe their 
endeavour, and use al humane meanes of industrie, and not els. 
And so (though somewhat otherwise) God assisted the Evangelistes 
and other writers of the Holy Scriptures, that they could not erre in 
persuing the same ; but yet they did and ought to use al possible 
humane diligence to know and learne out the histories and truth of 



WORSHIP OF SAINTS, &C. 



491 



matters, as is plaine in the begining of S. Luke's Ghospel : els the 
Holy Ghost would not have assisted them. Even so in this Councel 
of the Apostles, though they had the Holy Ghost as Assistant, yet 
the text saith, cum magna conquisitio fieret, when there was great 
disputation, search and examination of the case, then Peter spake, 
&zc. If againe it be demanded, what need is there to expect the 
Councers determination, if the Pope's or See Apostolike's judgments 
be infallible and have the assistance of God also, as the Catholikes 
affirme ? We answer, that for the Catholike and peaceable obedient 
children of the Church it is a comfort to have such various meanes 
of determination, trial, and declaration of the truth ; and that it is 
necessary for the recovery of Heretikes, and for the contentation of 
the weake, who not alwaies giving over to one man's determination, 
yet wil either yeald to the judgment of al the learned men and 
Bishops of al Nations, or els remaine desperate and condemned 
before God and man for ever. And as I said before, this assistance 
of the Holy Ghost promised to Peter's See, presupposeth humane 
meanes of searching out the truth, which the Pope alwaies hath 
used, and wil, and must use in matters of great importance, by 
calling Councels ; even as here you see SS. Peter and Paul them- 
selves and al the Apostles, though endowed with the holy Ghost, 
yet thought it notwithstanding necessarie for further trial and cleer- 
ing of truth and maintenance of unitie, to keepe a Councel. 

Lastly it is to be noted, that as Christ and the Holy Ghost be 
present by his promise, to al such assemblies as gather in the obedi- 
ence and unitie of the Church, with ful mind to obey whatsoever 
shal be determined, wherby the assembled though of divers judge- 
ments before, doe most peacable yeald to truth, and agree in one 
uniforme determination of the same : so al such as gather out of the 
Church, without humilitie or intention to yeald one to another, or 
to any Superiour, man or Councel, or what els soever, but chalenge 
to themselves learning, spirit, and we cannot tel what ; such, how 
many meetings soever they make, being destitute of the Holy Ghost 
the authour of truth and concord, are further off and further out, 
then ever before : as God hath shewed by the successe of al Here- 
tical Colloquies, Synodes and Assemblies in Germanie, France, 
Poole and other places in our daies. Read a notable place in Saint 
Cyprian, that the promise of Christ, that he would be in the middes 
of two or three gathered in his name, pertaineth not to them that 
assemble out of the Church. 



492 



DOCTRINES OF THE CHURCH OF ROME. 



Actes xvii. 29. Douay, 1633.— Being therfore of God's kind, 
we may not suppose the Divinitie to be like unto gold or silver, or 
stone, the graving of art and devise of man. 

1633, 1816. — Nothing can be made by man's hand of what forme 
or sort soever, that is like to God's essence, or to the forme or shape 
of his Godhead or Divinitie. Therfore howsoever the Heathens did 
paint or grave their Idols, they were nothing like to God. And this 
also is impertinently alleadged by Heretikes against the Church's 
Images : which are not made, either to be adored with godly honour, 
or to be any resemblance of the Divinitie or any of the three persons 
in Godhead, but only of Christ as he was in forme of man, who in 
that respect may be truly expressed, as other men by their por- 
traictes : and of the Holy Ghost, not as he is in himself, but as he 
appeared in firy tongues or in the similitude of a dove, or such like. 
And so to paint or grave any of the three persons as they appeared 
visibly and corporally, is no more inconvenient or unlawful, then it 
was undecent for them to appeare in such formes. And therfore to 
paint or portraict the Father also being the first Person, as he hath 
shewed himself in vision to any of the Prophets of the old or new 
Testament (namely to Daniel as an old man) or the three Angels 
representing the three Persons to Abraham, or the one Angel that 
wrastling with Jacob bare our Lord's Person, no such thing is any 
where forbidden, but is very agreeable to the people's instruction. 
In which sort the Angels were commonly pourtraicted (and namely 
the Cherubins over the Propitiatorie) as they be now in the Church, 
not in their natural forme, but with corporal wings (as the Seraphins 
appered to Esay the Prophet) to expresse their qualitie and office of 
being God's Angels, that is, Messengers : and God the Father with 
the world in his hand, to signifie his creation and government of the 
same, and such like : wherof the people being wel instructed may 
take much good, and no harme in the world, being now through 
their faith in Christ farre from al fond imagination of the false Gods 
of the Pagans. And therfore S. Gregorie saith of the Churches 
Images : That which Scripture or writing doth to the readers, the 
same doth the picture to the simple that looke thereupon. For in 
it even the ignorant see what they ought to follow : in it they doe 
read, that know no Utters. Where he calleth it a matter of anti- 
quitie and very convenient, that in Holy places Images were painted 
to the people's instruction, so they be taught that they may not be 
adored with divine honour. And he in the same place sharply re- 



WORSHIP OF SAINTS, &C. 



493 



buketh Serenus the Bishop of Massilia, that of indiscrete zele he 
would take away Images, rather then teach the people how to use 
thein. 

Actes xix. 35. Douay, 1633. — And when the Scribe had appeased 
the multitudes, he saith : Ye men of Ephesus, for what man is there 
that knoweth not the citie of the Ephesians to be a worshipper of 
great Diana, and Jupiter's child ? 

1633, 1816. — Here the Heretikes adde to the text this word, 
image, more then is in the Greeke, to put a scruple into the peoples' 
mind concerning holy images. 

Actes xxvii. 24. Douay, 1633. — Saying, Feare not Paul ; thou 
must appeare before Caesar : and behold God hath given thee al that 
saile with thee. 

1633, 1816. — Paul (saith S. Hierom) had so many soules in the 
ship given him, that is, so many men saved for his sake : and after 
he is with Christ, shal he shut his mouth, and not be able once to 
speake for them that have beleeved in his Ghospel ? Wherby he 
proveth that if God doe much for the merits of Saints in this life, 
much more at their intercession and praier in heaven. 

Romans i. 23. Douay, 1635. — And they changed the glorie of 
the incorruptible God, into a similitude of the image of a corruptible 
man, and of foules, and foure-footed beasts, and of them that creep. 

1633. — Loe these and the like are the images or Idols so often 
condemned in the Scriptures, and not the holy images of Christ and 
his Saints. 

Romanes x. 14. Douay, 1633. — How then shal they invocate 
in whom they have not beleeved ? Or how shal they beleeve him 
whom they have not heard ? And how shal they heare without a 
Preacher ? 

1633, 1816. — This maketh not (as Heretikes pretend) against 
invocation of Saints ; the Apostles saying nothing els, but that they 
cannot invocate Christ as their Lord and Maister, in whom they doe 
not beleeve, and whom they never heard of. For he speaketh of 
Gentils or Pagans, who could not invocate him, unlesse they did 
first beleeve in him. To the due invocation of Christ, we must 
know him and our duties to him. And so it is true also that we 
cannot pray to our B. Ladie nor any Saint in heaven, til we beleeve 
and know their persons, dignitie, and grace, and trust that they can 
help us. But if our adversaries thinke that we cannot invocate 
them, because we cannot beleeve in them ; let them understand that 



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DOCTRINES OF THE CHURCH OF ROME. 



the Scripture useth also this speach, to beleeve in men : and it is 
the very Hebrew phrase, which they should not be ignorant of that 
brag therof so much (Exod. xiv. 31). They beleeved in God and 
in Moyses. And the ancient Fathers did read in the creed indif- 
ferently, I beleeve in the Catholike Church, and, i" beleeve the 
Catholike Church. 

1 Corinthians ii. 11. Douay, 1633. — For what man knoweth 
the things of a man, but the spirit of a man that is in him ? So the 
things also that are of God no man knoweth, but the spirit of God. 

1633, 1816. — One man cannot know another's cogitations natu- 
rally : but God giveth to Prophets and other, even in this world 
often times, by extraordinary grace to know men's secrets. As he 
did to S. Peter, to know the fraud of Ananias and Saphira, and 
to Eliseus, his servant's bribery in his absence, and what was done 
in the King of Syria his chamber. And as he giveth to al Angels 
and Saints (so farre as is convenient to our necessities and their 
heavenly glorie) to understand not only our vocal praiers, but our 
inward repentance and desires. 

Colossians iii. 5. Douay, 1633. — Mortifie therfore your mem- 
bers that are upon the earth, fornication, uncleanesse, lust, evil con- 
cupiscence, and avarice, which is the service of idols. 

1633, 1816. — Here is a marvelous impudent and foolish corrup- 
tion in the vulgar English Bible printed in the yere 1577, and (as 
it seemeth) most authorised. Where for their errour against the 
Images of Christ and his Saints, and to make image and Idol, alone ; 
the translatour ; for that which the Apostle saith in Greek, 
Covetousnes is Idolatrie, maketh him to say in English Covetous- 
nes is worshipping of Images : as also Eph. v. 4, he translateth 
thus, The Covetous person is a worshipper of images : for that 
which the Apostle saith : The Covetous man is an idolater, mean- 
ing spiritual idolatrie, because he maketh money his God. In which 
sense to cal this spiritual idolatrie worshipping of images, is too 
ridiculous, and must needs proceed of blind heresie. 

1 Thessalonians i. 9. Douay, 1633. — For they themselves report 
of us what manner of entring we had to you ; and how you are 
turned to God from Idols, to serve the living and true God. 

1633, 1816. — In this and the like places the Heretikes mali- 
ciously and most falsly translate, construe, and apply al things 
meant of the heathen idols, to the memories and images of Christ 
and his Saints, namely the English Bibles of the yeares 1562, 1577. 



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1 Timothy ii. 5. Douay, 1633. — For there is one God, one also 
Mediatour of God and men, man Chjist Jesus. 

1633, 1816. — The Protestants are too peevish and pitifully blind, 
that charge the Catholike Church and Catholikes, with making more 
Mediatours then one, which is Christ our Saviour, in that they 
desire the Saints to pray for them, or to be their patrons and inter- 
cessours before God. We tel them therfore that they understand 
not what it is to be a Mediatour, in this sense that S. Paul taketh 
the word, and in which it is properly and only attributed to Christ. 
For, to be thus a Mediatour, is, by nature to be truly both God and 
man, to be that one eternal Priest and Redeemer, which by his 
Sacrifice and death upon the Crosse hath reconciled us to God, and 
paied his bloud as a ful and sufficient ransom for al our sinnes, him- 
self without need of any redemption, never subject to possibilitie of 
sinning : againe, to be the singular Advocate and Patrone of man- 
kind, that by himself alone and by his owne merits procureth al 
grace and mercie to mankind in the sight of his Father, none 
making any intercession for him, nor giving any grace or force to his 
praiers, but he to al : none asking or obtaining either grace in this 
life, or glorie in the next, but by him. In this sort then (as S. 
Augustin truely saith) neither Peter nor Paul, no nor our B. Lady 
nor any creature whatsoever, can be our Mediatour. The Adver- 
saries thinke too basely of Christes mediation, if they imagin this 
to be his only prerogative, to pray for us, or that we make the Saints 
our Mediatours in that sort as Christ is, when we desire them to 
pray for us. Which is so farre inferiour to the singular mediation 
of him, that no Catholike ever can or dare thinke or speake so 
basely unto him, as to desire him to pray for us, but we say, Lord 
have mercie upon us, Christ have mercie upon us : and not, 
Christ pray for us, as we say to our Ladie and the rest. Therfore 
to invocate Saints in that sort as the Catholike Church doth, cannot 
make them our Mediatours as Christ is, whom we must not invocate 
in that sort. And as wel make we the faithful yet living, our 
Mediatours (by the Adversaries arguments) when we desire their 
praiers, as the departed Saints. 

But now touching the word Mediatour, though in that singular 
sense proper to our Saviour, it agreeth to no mere creature in 
Heaven or earth, yet taken in more large and common sort by the 
use of Scriptures, Doctours, and vulgar speach, not only the Saints 
but good men living, that pray for us and help us in the way of 



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DOCTRINES OF THE CHURCH OF ROME. 



salvation, may and are rightly called Mediatours. As S. Ciril 
proveth, that Moyses according to the Scriptures, and Jeremie, and 
the Apostles and others be mediatours. Read his owne words, for 
they plainely refute al the Adversaries cavillations in this case. 
And if the name of Saviour and Redeemer be in the Scriptures 
given to men, without derogation to him that is in a more excellent 
and incomparable manner the only Saviour of the world : what can 
they say, why there may not be many Mediatours, in an inferiour 
degree to the only and singular Mediatour ? S. Bernard saith, We 
have need of a mediatour to Christ the Mediatour, and there is 
none more for our profit then our Ladie. S. Basil also in the same 
sense, writing to Julian the Apostata, desireth the mediation of our 
Ladie, of the Apostles, Prophets and Martyrs, for procuring of God's 
mercie and remission of his sinnes. Thus did and thus beleeved al 
the holy Fathers, most agreeably to the Scriptures, and thus must 
al the children of the Church doe, be the Adversaries never so im- 
portunate and wilfully blind in these matters. 

1843. — Christ is the one, and only mediatour of redemption ; 
who gave himself, as the Apostle writes in the following verse, re- 
demption for all. He is also the only mediatour, who stands in 
need of no other to recommend his petitions to the Father. But 
this is not against our seeking the prayers and intercession, as well 
of the faithful upon earth, as of the saints and angels in heaven, for 
obtaining mercy, grace and salvation through Jesus Christ. As S. 
Paul himself often desired the help of the prayers of the faithful, 
without any injury to the mediatourship of Jesus Christ. 

1 Timothee iv. 16. Douay, 1633. — Attend to thyself, and to 
doctrine : be earnest in them. For, this doing, thou shalt save 
both thyself and them that heare thee. 

1633. — Though Christ be our only Saviour, yet the Scriptures 
forbeare not to speake freely and vulgarly and in a true sense, that 
man also may save himself and others. But the Protestants not- 
withstanding follow such a captious kind of Divinitie that if a 
man speake any such thing of our Ladie or any Saint in heaven, 
or other meane of procuring salvation, they make it a derogation 
to Christ's honour. With such hypocrites have we now adaies 
to doe. 

Hebrewes iv. 16. Douay, 1633. — Let us goe therfore with con- 
fidence to the throne of grace : that we may obteine mercie and find 
grace in seasonable aid. 



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497 



1633. — The adversaries goe about to prove by these words that 
we need no help of Saints to obteine any thing, Christ himself being 
so readie, and we being admonished to come to him with confidence 
as to a most merciful Mediatour and Bishop. But by that argu- 
ment they may as wel take away the helps and Praiers of the living 
one for another. And we doe not require the help either of the Saints 
in heaven, or of our brethren in earth, for any mistrust of God's 
mercie, but of our owne unworthiness : being assured that the praier 
of a just man availeth more with him, then the desire of a grievous 
sinner ; and of a number making intercession together, rather then 
of a man alone. Which the Heretikes cannot deny except they 
reprove the plaine Scriptures. Neither doe we come lesse to him, 
or with lesse confidence, when we come accompanied with the praiers 
of Angels, Saints, Priests, or just men joyning with us, as they 
fondly imagine and pretend : but with much more affiance in his 
grace, mercie, and merits, then if we praied ourselves alone. 

Hebrewes v. 9. Douay, 1633. — And being consummate, was 
made to al that obey him, cause of eternal salvation. 

1633, 1816. — The Protestants upon pretence of the sufficiencie of 
Christes Passion, and his only redemption, oppose themselves guile* 
fully in the sight of the simple, against the invocation of Saints, 
and their intercession, and help of us, against our penitential workes 
or suffering for our owne sinnes, either in this life or the next: 
against the merits of fasting, praying, almes, and other things com- 
mended to us in holy Writ, and against most things done in the 
Church, in Sacrifice, Sacrament, and ceremonie. But this place 
and many other shew, that Christes Passion, though it be of itself 
farre more sufficient and forcible, then the Protestants in their base- 
nesse of understanding can consider, yet profiteth none but such, as 
both doe his commandements, and use such remedies and meanes to 
apply the benefit therof to themselves, as he appointeth in his word, 
or by the holy Ghost in his Church. And the Heretikes that say, 
faith only is the thing required to apply Christes benefits unto us, 
are hereby also easily refuted. For we doe not obey him only by 
beleeving, but by doing whatsoever he commandeth. Lastly, we 
note in the same w T ords, that Christ appointeth not by his absolute 
and eternal election, men so to be partakers of the fruit of his re- 
demption, without any condition or respect of their owne workes, 
obedience, or free-wil : but with this condition alwaies, if men wil 
obey him, and doe that which he appointeth. See S. Augustin, 

2 K 



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DOCTRINES OF THE CHURCH OF ROME. 



where he saith of the cup of Christes passion, It hath indeed in 
itself, to profit al : but if it be not drunken, it healeth not. 

1633, 1816. — The ful worke of his Sacrifice, by which we were 
redeemed, was wholy consummate and accomplished, at the yealding 
up of his spirit to God the Father, when he said, Consummate m 
est : though for to make the same effectual to the salvation of parti- 
cular men, he himself did divers things, and now doth in heaven, 
and ourselves also must use many meanes for the application thereof 
to our particular necessitie. 

Hebrews ix. 5. Douay, 1635. — And over it were the Cherubins 
of glorie overshadowing the propitiatorie, of which things it is not 
needful to speake now particularly. 

1633, 1816. — You see it is a fond thing to conclude upon the 
first or second commandement, that there should be no sacred images 
in the Church, when even among these people that were most prone 
to idolatrie and grosse in immagination of spiritual things such as 
Angels are, and to whom the precept was specially given, the same 
God that forbad them graven Idols did command these images of 
Angels to be made and set in the soveraigne holiest place of al the 
Tabernacle or Temple. By which it is plaine, that much more the 
images of Christ and his B. Mother and Saints, that may be more 
truely pourtered then mere spiritual substances can be, are not con- 
trarie to God's commandement, nor against his honour, or repugnant 
to any other Scripture at al, which condernne only the idols or pour- 
traitures of the heathen made for adoration of false Gods. 

Hebrews xi. 21. Douay, 1633. — By faith, Jacob dying, blessed 
every one of the sonnes of Joseph : and adored the top of his rod. 

1633, 1816. — The learned may see here that the Apostle doth 
not tye himself to the Hebrew in the place of Genesis whence it is 
alleaged, but followeth the septuaginta, though it differ from the 
Hebrew, as also the other Apostles and Evangelists and our Saviour 
himself did : neither were they curious (as men now adaies) to ex- 
amine al by the Hebrew only, because they writing -and speaking 
by the Holy Ghost, knew very wel that this translation is the 
sense of the Holy Ghost also, and as true, and as directly intended 
as the other : and therfore also that translation continued alwaies 
authentical in the Greek Church, notwithstanding the diversitie 
thereof from the Hebrew. Even so we that be Catholikes, follow with 
al the Latin Fathers the authentical Latin translation, though it be 
not alwaies agreeable to the Hebrew or Greek that now is. But Calvin 



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499 



is not only very saucie, but very ignorant, when he saith that the Sep- 
tuaginta were deceived, and yet that the Apostle without curiosity was 
content to follow them : because it is evident, that the Hebrew being; 
then without points, might be translated the one way as wel as the 
other. Which they understood so wel (and therfore were not deceived) 
that within three lines after, in the beginning of the next chapter, 
they translate the same word, as he would have it in this place. 

Againe observe in those words, He adored the top of his rod, 
that adoration (as the Scripture useth this word) may be done to 
creatures, or to God at and before a creature : as, at or before the 
Arke of the Testament in old time, now at or before the crucifixe, 
relikes, images : and in the Psalmes xcviii. and cxxxi., Adore ye 
his foot-stoole. Adore ye toward his holy mount. We wil adore 
the place where his feet stood : or (which by the Hebrew phrase is 
al one) adore ye his Jwly mount. We wil adore toward the place 
where his feet stood ; as also the Greek Fathers, S. Damascene, yea 
S. Chrysostom also doe handel these places, and namely that of the 
Apostle which we now speake of, interpreting the Greek as our Latin 
hath, and as we doe, He adored the rod or the top of his rod, that 
is, the scepter of Joseph now Prince of iEgypt, so fulfilling Joseph's 
dreames which foretold the same, Gen. xxxvii., and withal signifying 
as it were by this prophetical fact the Kingdom of Israel or of the 
ten tribes that was to come of Joseph by Ephraim his yonger sonne 
in the first King Jeroboam. Thus the Greek Fathers. Whereunto 
may be added, that al this was done in type and figure of Christes 
Scepter and Kingdom, whom he adored by and in his Crosse, as he 
did Joseph by or in his rod and scepter : and therfore the Apostle 
saith, he did it by faith, as having respect toward things to come. 
By al which it is evident, that it is false which the Calvinists teach, 
that we may not adore image, crucifixe, or any visible creature, that 
is, we may not adore God at or by such creatures, nor kneel before 
them : and therfore their corrupt translation of this place for the 
same purpose is intolerable, saying thus, (Leaning) upon his stafe 
he adored (God), adding no lesse then two words more then is in 
the Greek, which though it might be the sense of the place, and S. 
Augustin so expoundeth it, yet they should not make his exposition 
the text of holy Scripture, specially whereas he only of al the ancient 
Fathers (as Beza confesseth) so expoundeth. 

1843. — The Apostle here follows the ancient Greek Bible of 
the seventy interpreters (which translates in this manner, Gen. 

2 k 2 



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DOCTRINES OF THE CHURCH OF ROME. 



xlvii. 31,) and alleges this fact of Jacob, in paying a relative honour 
and veneration to the top of the rod or sceptre of Joseph, as to a 
figure of Christ's sceptre and Kingdom, as an instance and argument 
of his faith. But some translators, who are no friends to this relative 
honour, have corrupted the text, by translating it, he worshipped, 
leaning upon the top of his staff ; as if this circumstance of leaning 
upon his staff were any argument of Jacob's faith, or worthy the 
being thus particularly taken notice of by the Holy Ghost. 

Argument to the Epistle of St. James, page 590. 

1633, 1816. — Our Lordes brother, and brother to Jude, and 
which was the first Bishop of Hierusalem, of whom we read, Act 
xv. 21, of whose wonderful austeritie and puritie of life, the Eccle- 
siastical stories doe report. 

Therfore as the old High Priest had power and charge over the 
Jewes, not only in Hierusalem and Jurie, but also dispersed in other 
Countries, (as we understand Act ix. 1, 2) so S. James likewise, 
being Bishop of Hierusalem, and having care not only of those 
Jewes with whom he was resident there in Jurie, but of al the rest 
also, writeth this Epistle, To the twelve tribes that are in disper- 
sion. And in them, to al Christians universally dispersed through 
the world. 

1 John v. 21. Douay, 1635. — My litle children, keep yourselves 
from Idols. Amen. 

1633, 1816. — It is so knowen a treacherie of Heretikes to trans- 
late idola images (as here and in a number of places, specially of the 
English Bible printed the yeare 1562) that we need not much to 
stand upon it. As this also is seen to al the world, that they doe 
it of purpose to seduce the poor ignorant people, and to make them 
thinke, that whatsoever in the Scriptures is spoken against the 
idols of the Gentils (which the Prophet calleth Simulacra Gentium) 
is meant of pictures, sacred images, and holy memories of Christ 
and his Saints. Against such seducers the second sacred Councel 
of Nice, called the seventh Synod, decreeth thus, Anathema to 
al them that bring the sentences of holy Scripture touching idols, 
against the venerable images. Anathema to them that cal the 
venerable images, idols. Anathema to them that say Christians 
adore images as Gods. 

Now in their later translations the Heretikes perceiving that the 
world seeth their unhonest dealing, corrected themselves in some 
places, and in this place have put, idols, in the text : but to give 



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501 



the people a watch word that the Churches images are to be com- 
prised in the word, idols, they have put images in the margent. 
But concerning this matter, it is most evident that neither every 
idol is an image, nor every image an idol : and that howsoever the 
origine or etymologie of the word, idol, may be taken in the Greek, 
yet both the words and the things be in truth and by the use of al 
tongues, farre differing. The great Dragon that the Babilonians 
adored (Dan. xiv.) was an idol, but not an image : the Cherubins 
in Salomon's Temple were images, but not idols : and the face of 
the Queene in her coine or elsewhere, as Caesar's face upon the coine 
that Christ called for, is an image, but not an idol : and the Here- 
tikes dare not translate that text of Scripture thus, whose idol is 
this superscription ? nor cal the Queene's image, the idol of the 
Queene : nor Christ the idol of his Father : nor woman, the idol of 
the man : nor man the idol of God. Al which in Scripture be 
named images for al that, and be so indeed, and not idols. Which 
convinceth, that the Heretikes be false and corrupt translatours in 
this place and other the like, confounding these two words as if they 
were al one. 

But as for the having of images or pourtraites of holy things, not 
only in private houses, but also in Churches, God himself doth war- 
rant us, who commanded even the Jewes themselves (a people most 
prone to idolatrie and that after he had given them a special precept 
of not having, making, or worshipping of idols) to make the images 
of Angels (the Cherubins) and that in the soveraigne holiest place 
of adoration that was in the Temple, and about the arke. Yea and 
in respect of which sacred images partly, they did (as S. Hierom 
saith) so great reverence to the holy place called Sancta Sanctorum. 
If they then were warranted and commanded to make and have in 
so great reverence the images of mere spirits or Angels, whose 
natural shape could not be expressed : how much more may we 
Christians have and reverence the images of Christ, his B. mother, 
the Apostles and other Saints, being men, whose shape may be ex- 
pressed ? So doth the said Nicene Councel argue against the Here- 
tikes which at that time were the adversaries of images. 

And note here, that eight hundred yeares agoe they were straight 
counted Heretikes, that began to speake against images, and that 
Councel was called purposely for them, and condemned them for 
Heretikes, and confirmed the former ancient reverence and use of 
sacred images. Which began even in our Saviour's time or litle 



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DOCTRINES OF THE CHURCH OF ROME. 



after, when good religious folke for love and reverence made his 
image, namely the woman that he healed of the bloudy fluxe. 
Which image was also approved by miracles, as the Ecclesiastical 
historie telleth, and namely Eusebius, who also witnesseth that the 
images of Peter and Paul were in his daies. As you may see also 
in S. Augustin that their pictures commonly stood together in Rome, 
even as at this day. Of our Ladie's image see S. Gregorie, in whom 
also you may see the true use of images, and that they are the books 
of the unlearned, and that the people ought to be instructed and 
taught the right use of them, even as at this day good Catholike 
folke doe use' them to help and increase their devotion in al 
Catholike Churches : yea the Lutherans themselves reteine them stil. 
S. Damascene wrote three books in defense of sacred images against 
the foresaid Heretikes. 

1 843. — An admonition to the newly converted christians, lest con- 
versing with heathens and idolaters, they might fal back into the sin 
of idolatry, which may be the sin unto death here mentioned by S. 
John. 

Apocalypse i. 4. Douay, 1633. — John to the seven Churches 
which are in Asia. Grace to you and peace from him that is, and 
that was, and that shal come, and from the seven spirits which are 
in the sight of his Throne. 

1633, 1816. — The Holy Ghost may be here meant, and so called 
for his seven fold guifts and graces, as some Expositours thinke. 
But it seemeth more probable that he speaketh of the holy Angels, 
by comparing this to the like in the 5 th chapter following : where 
he seemeth to cal these, the seven spirits sent into al the world, as 
S. Paul to the Hebrews (i. 14) speaketh of Angels. And so the 
Protestants take it in their commentaries. Which we note, because 
thereupon they must needs confesse that the Apostle here giveth or 
wisheth grace and peace not from God only, but also from his Angels : 
though that benediction commeth one way of God, and another way 
of his Angels or Saints, being but his creatures. And so they may 
learne, that the faithful often joining in one speach, God and our 
Lady, our Lord and any of his Saints, to help us or blesse us, is 
not superstitious, but an Apostolical speach. And so the Patriarch 
said (Gen. xlviii. 16) The Angel that deliver eth me from al evils, 
blesse these children. 

Apocalypse ii. 26. Douay, 1635. — And he that shal overcome and 
keep my workes unto the end, I wil give him power over the nations. 



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503 



1633, 1816. — Observe that not only Angels have power and re- 
giment over Countries under God, but now for the honour of Christ's 
humane nature, and for his ministerie in the world, the Saints 
deceased also, being in heaven, have government over men and Pro- 
vinces, and therfore have to doe with our affaires in the world, 
which is against the Heretikes of these daies, that to take away our 
praiers to Saints, would spoil them of many soveraigne dignities, 
wherin the Scriptures make them equal with Angels : 

1843. — This shews, that the Saints, who are with Christ our 
Lord in heaven', receive power from him to preside over nations and 
provinces, as patrons ; and shall come with him at the end of the 
world to execute his will against those who have not kept his 
commandments. 

Apocalypse iii. 9. Douay, 1633. — Behold I wil give of the 
Synagogue of Satan, which say they be Jewes, and are not, but doe 
lie. Behold I wil make them come and adore before thy feet. And 
they shal know that I have loved thee. 

1633, 1816. — You see this word of adoration is in Scriptures 
used for worship of creatures also, and that to fal before the feet of 
holy men or Angels for duety and reverence, is not idolatrie, except 
the proper honour due to God be given unto them. See the Anno- 
tations upon the 19th and 22nd chaps, concerning the Apostle's 
prostration before the Angel. And the Adversaries' evasion, saying 
that the adoration was of God only : and that, before the feet of the 
partie, signifieth nothing els but, in his presence, is false and 
against the phrase of Scripture ; as 4 Reg. iv., where the Sunamite 
adored Elisaeus, falling downe at his feet, and 4 Reg. ii., the Sonnes 
of the Prophets adored him in the same sort. And here this adora- 
tion cannot be meant but of the Bishop or Angel of Philadelphia, 
because he promiseth this honour as a reward, and as an effect of 
his love towards him, saying : And they shal know that I have 
loved thee. And that which he saith in the 22nd chapter, / fel 
downe to adore before the feet of the Angel ; the very same he 
expresseth thus in the 19 th chapter, / fel before his feet to adore 
him : making it al one, to adore before his feet, and to adore him. 

Apocalypse v. 8. Douay, 1633.— And when he had opened the 
booke, the foure beasts and the foure and twentie Seniours fel before 
the Lamb, having every one harps, and golden vials ful of odours, 
which are the praiers of Saints. 

1633, 1816. — Hereby it is plaine that the Saints in heaven offer 



504 



DOCTRINES OF THE CHURCH OF ROME. 



up the praiers of faithful and holy persons in earth (called here 
Saints, and in Scripture often) unto Christ. And among so many 
divine and unsearchable mysteries set downe without exposition, it 
pleased God yet, that the Apostle himself should open this one point 
unto us, that these odours he the lauds and praiers of the faithful, 
ascending and offered up to God as incense, by the Saints in heaven : 
that so the Protestants may have no excuse of their errour, That 
the Saints have no knowledge of our affaires or desires. 

Apocalypse vi. 9. Douay, 1633. — And when he had opened the 
fifth seale : I saw under the altar the soules of them that were slaine 
for the word of God, and for the testimonie which they had. 

1633, 1816. — Christ as man (no doubt) is this altar under which 
the soules of al Martyrs live in heaven expecting their bodies, as 
Christ their head hath his body there already. And for correspon- 
dence to their place or state in heaven, the Church laieth commonly 
their bodies also or relikes neer or under the altars, where our 
Saviour's body is offered in the holy Masse : and hath a special 
proviso that no altars be erected or consecrated without some part of 
a Saint's body or relikes. — See S. Hierom and others. Whereunto 
the Prophet seemeth here to allude, making their soules also to have 
their being in heaven, as it were under the altar. But for this 
purpose note wel the words of S. Augustin (or what other ancient 
writer soever was the author therof.) Under the altar (saith he) 
of God I saw the soules of the slaine. What is more reverent or 
honourable, then to rest under that altar on which Sacrifice is done 
to God, and in which our Lord is the Priest : as it is written, Thou 
art a Priest according to the Order of Melchisedech ? Rightly doe 
the soules of the just rest under the altar, because upon the altar 
our Lord's body is offered. Neither without cause doe the just there 
cal for revenge of their bloud, where also the bloud of Christ is shed 
for sinners. And many other goodly words to that purpose. 

This place also the wicked Heretike Vigilantius (as S. Hierom 
writeth against him witnesseth, chap, ii.) abused, to prove that the 
soules of Martyrs and other Saints were included in some certaine 
place, that they could not be present at their bodies and monuments, 
(where Christian people used in the primitive Church to pray unto 
them, as Catholike men doe yet,) nor be where they list, or where 
men pray unto them. To which the Holy Doctour answereth at 
large, that they be wheresoever Christ is according to his humanitie : 
for under that altar they be. Part of his words be these, that you 



WORSHIP OF SAINTS, &C. 



505 



may see how this Blessed Father refuted in that Heretike the Cal- 
vinistes so long before they were borne. Doest thou (saith he) 
prescribe laws to God ? Doest thou fetter the Apostles, that they 
may be kept in prison til the day of judgment, and be kept from 
their Lord, of whom it is written, They follow the Lamb withersoever 
he goeth ? if the Lamb be in every place, then they that be with the 
Lamb must be every where. And if the divel and wicked spirits 
gadding abrode in the world, with passing celeritie, be present every 
where ; shal holy Martyrs after the sheading of their bloud, be kept 
close under an altar that they cannot sturre out from thence ? So 
answereth this learned Doctour. Which misliketh our Calvinists 
so much, that they charge him of great errour, in that he saith, 
Christ according* to his humanitie is every where, as though he 
were an Ubiquetarie Protestant. Where if they had any judgment, 
they might perceive that he meaneth not, that Christ or his Saints 
should be personally present at once in every place alike, as God is S 
but that their motion, speed, and agilitie to be where they list, is in- 
comparable, and that their power and operation is accordingly. Which 
they may learne to be the holy Doctour's meaning, by the words 
that follow of the Divel and his ministers : whom he affirmeth to be 
every where no otherwise but by their exceeding celeritie of being 
and working mischeefe now in one place, now in another, and that in 
a moment. For though they be spirits, yet are they not everywhere 
at once according to their essence. And for our new Divines it 
were a hard thing to determine, how long Satan (that told our Lord 
he had circuited the earth) was in his journey, and in the particular 
consideration and tentation of Job : and how many men he assaulted 
in that his one circuit. No, no, such curious companions know 
nothing, nor beleeve nothing, but that they see with corporal eyes, 
and teach nothing but the way to infidelitie. 

1843. — Christ, as a man, is this altar, under which the souls of 
the martyrs live in heaven : as their bodies are here deposited under 
our altars. 

Apocalypse vi. 10. Douay, 1635. — And they cried with a loud 
voice, saying : How long Lord (holy and true) judgest thou not and 
revengest thou not our bloud of them that dwel on the earth. 

1633, 1816. — They doe not desire revenge upon their enemies for 
hatred, but of charitie and zeale of God's honour, praying that his 
enemies and the persecutours of his Church and Saints, that wil not 
repent, may be confounded : and that our Lord would accelerate his 



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DOCTRINES OF THE CHURCH OF ROME. 



general judgment, that so they might attaine the perfect crowne of 
glorie promised unto them, both in body and soule : which is to 
desire the resurrection of their bodies, which then shal triumph per- 
fectly and fully over the persecutours that so cruelly handled the 
bodies of the elect, which shal then appeare glorious, to the enemies 
confusion. 

1843. — They ask not this out of hatred to their enemies, but out of 
zeal for the glory of God, and a desire that the Lord would accele- 
rate the general judgment, and the complete beatitude of al his elect. 

Apocalypse vi. 11. Douay, 1633. — And white stoles were given 
to every one of them one ; and it was said to them, that they should 
rest yet a litle time, til their fellow servants be complete, and their 
brethren, that are to be slaine even as they. 

1633, 1816. — There is a certaine number that God hath ordained 
to die for the testimonie of truth and the Catholike faith, for con- 
formitie of the members to the Head Christ our cheefe Martyr. 
And til that number be accomplished, the general condemnation of 
the wicked persecutours shal not come, nor the general reward of the 
elect. 

Apocalypse viii. 3. Douay, 1633. — And another Angel came, 
and stood before the altar, having a golden censar : and there were 
given to him many incenses that he should give of the praiers of al 
Saints upon the altar of gold, which is before the throne of God. 

1633. — The Priest standing at the altar praying and offering for 
the people in the time of the high mysteries, Christ himself also 
being present upon the altar, is a figure of this thing, and therunto 
he alludeth. 

Apocalypse ix. 20. Douay, 1635. — And the rest of men which 
were not slaine with these plagues, neither have done penance from 
the workes of their hands, not to adore Divels and Idols of gold and 
silver and brasse and stone and wood, which neither can see nor 
heare, nor walke. 

1633, 1816. — Here again the new Translatours abuse the people, 
for idols saying images : this place being plainly against the pourtraits 
of Heathen Gods, which are here and in the Psalme xcv. called 
dcemonia, Divels. 

Apocalypse xix. 10. Douay, 1635. — And I fel before his feete, 
to adore him. And he saith to me : See thou doe not ; I am thy 
fellow servant, and of thy Brethren that have the testimonie of Jesus 
Adore God. For the testimonie of Jesus is the spirit of prophecie. 



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507 



1633, 1816. — The Protestants abuse this place, and the example 
of the Angel's forbidding John to adore him, being but his fellow 
servant, and appointing him to adore God, against al honour, reve- 
rence, and adoration of Angels, Saints, or other sanctified creatures, 
teaching that no religious worship ought to be done unto them. But 
in truth it maketh for no such purpose, but only warneth us that 
Divine honour, and the adoration due to God alone, may not be 
given to any Angel or other creature. — S. August. And when the 
Adversaries replie that so great an Apostle as John was, could not 
be ignorant of that point, nor would have given divine honour unto 
an Angel (for so he had been an Idolater) and therfore that he was 
not reprehended for that, but for doing any religious reverence or 
other honour whatsoever to his fellow servant : we answer that by 
the like reason, S. John being so great an Apostle, if this kind of 
reverence had been unlawful and to be reprehended, as the Protestants 
hold it is no lesse then the other, could not have been ignorant 
thereof, nor would have done it. 

Therfore they might have much better have larned of S. Augustin 
how this fact of S. John was corrected by the Angel, and wherein the 
errour was. In effect it is thus, that the Angel being so glorious and 
ful of majestie, presenting Christ's Person, and in his name using 
divers wordes proper to God, as, / am the first and the last, and 
alive and ivas dead, and such like, might wel be taken of S. John, 
by errour of his person, to be Christ himself, and that the Apostle 
presuming him to be so indeed, adored him with Divine honour : 
which the Angel correcting, told him he was not God, but one of his 
fellowes, and therfore that he should not so adore him, but God. Thus 
then we see John was neither so ignorant, to thinke that any undue 
honour might be given to any creature ; nor so il, to commit idolatrie 
by doing undue worship to anie Angel in heaven : and therfore was 
not culpable at al in his fact, but only erred materially (as the 
Schole-men cal it), that is, by mistaking one for another, thinking 
that which was an Angel, to have been our Lord : because he knew 
that our Lord himself is also called an Angel, and hath often 
appeared in the visions of the faithful. 

And the like is to be thought of the Angel appearing in the 22nd 
of the Apocalypse, whether it were the same or another, for that also 
did so app are, that John could not tel whether it were Christ him- 
self or no, til the Angel told him. Once this is certaine, that John 
did not formally (as they say) commit idolatrie, nor sinne at al 



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DOCTRINES OF THE CHURCH OF ROME. 



herein, knowing al dueties of a Christian man, no lesse than an 
Angel of heaven, being also in as great honour with God, yea and in 
more then many Angels. Which perhaps may be the cause (and 
consequently another explication of this place) that the Angel 
knowing his great graces and merits before God, would not accept 
any worship or submission at his hands, though John againe of like 
humilitie did it, as also immediately afterward, chap, xxii., which 
belike he would not have done if he had been precisely advised by 
the Angel but a moment before, of errour and unduetifulnes in the 
fact. Howsoever that be, this is evident that this the Angel's refusing 
of adoration, taketh not away the due reverence and respect we ought 
to have to Angels or other sanctified persons and creatures ; and so 
these wordes, See thou doe it not, signifie rather an earnest refusal 
then any signification of crime to be commited thereby. 

And marvel it is that the Protestants making themselves so sure 
of the true sense of every doubtful place by conference of other 
Scriptures, follow not here the conference and comparing of Scrip- 
tures that themselves so much or only require. We wil give them 
occasion and a methode so to doe. He that doubteth of this place, 
findeth out three things of question, which must be tried by other 
Scriptures. The first, whether there ought to be or may be any 
religious reverence or honour done to any creatures : taking the word 
religion or religious worship not for that special honour which is 
properly and only due to God, as S. Augustin sometimes useth it, 
but for reverence due to any thing that is holy by sanctification or 
application to the service of God. The second thing, is whether by 
use of Scriptures, that honour be called adoration in Latin, or by a 
word equivalent in other languages, Hebrue, Greeke, or English ; 
lastly, whether we may by the Scriptures fal downe prostrate before 
the things, or at the feete of persons that we so adore. For of civil 
duty done to our Superiours by capping, kneeling, or other courtesie, 
I thinke the Protestants wil not stand with us : though indeed, their 
arguments make as much against the one as the other. - 

But for religious worship of creatures (which we speake of) let 
them see in the Scriptures both old and new: first, whether the 
Temple, the Tabernacle, the Arke, the propitiatorie, the Cherubins, 
the altar, the bread of proposition, the Sabbath, and al their holies, 
were not reverenced by al signes of devotion and religion : whether 
the Sacraments of Christ, the Priest of our Lord, the Prophets 
of God, the Ghospel, Scriptures, the name of Jesus, and such like 



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509 



(which be by use, signification, or sanctification made holy) are not 
now to be reverenced : and they shal find al these things to have 
been reverenced of al the faithful, without any dishonour of God, 
and much to his honour. Secondly, that this reverence is named ado- 
ration in the Scriptures, these speaches doe prove : (Psalme xcviii.) 
Adore ye his foot stool, because it is holy ; and (Heb. xi.) He 
adored the toppe of his rod. Thirdly, that the Scriptures also 
warrant us (as the nature of the word adoration giveth in al three 
tongues) to bow downe our bodies, to fal flat on the ground at the 
presence of such things, and at the feete of holy persons, specially 
Angels, as John doth here, these examples prove. Abraham adored 
the Angels that appeared to him. Moyses also the Angel that 
shewed himself out of the bush, who were creatures, though they 
represented God's person, as this Angel here did, that spake to 
S. John. Balaam adored the Angel that stood before him with a 
sword drawen (Num. xxii.). Josue adored falling flat downe before 
the feet of the Angel, calling him his Lord, knowing by the Angel's 
owne testimonie, that it was but an Angel. Who refused it not, 
but required yet more reverence, commanding him to plucke off his 
shoes, because the ground was holy, no doubt so made by the presence 
only of the Angel. 

Yea not only to Angels, but even to great Prophets this devotion 
was done, as to Daniel by Nabuchodonosor, who fel flat upon his 
face before him, and did other great offices of religion, which the 
Prophet refused not, because they were done to God rather then to 
him, as S. Hierom defendeth the same against Porphyrie ; who 
charged Daniel with intolerable pride therin : and the said holy 
Doctour alleageth the fact of Alexander the Great, that did the like 
to J oidas the High Priest of the Jewes. Howsoever that be (for of 
the sacrifice there mentioned there may be some doubt, which the 
Church doth alwayes immediately to God, and to no creature) the 
fact of the Prophets (4 Reg. ii.) to Eliseaeus is plaine : when they 
perceiving that the double grace and spirit of Elias was given to him, 
fel flat downe at his feet and adored. So did the Sunamite : to 
omit that Achior adored Judith, falling at her feet, as a woman 
blessed of God, and infinit other places. 

Al which things, by comparing the Scriptures, our adversaries 
should have found to be lawfully done to men, and Angels, and 
soveraigne holy creatures. Wherby they might convince themselves, 
and perceive, that that thing could not be forbidden S. John to doe 



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DOCTRINES OF THE CHURCH OF ROME. 



to the Angel, which they pretend : though the Angel for causes 
might refuse even that which S. John did lawfully unto him, as S. 
Peter did refuse the honour given him by Cornelius, according to S. 
Chrisostom's opinion- fea even in the third chapter of this booke 
(if our adversaries would looke no further) they might see where 
this Angel prophecieth and promiseth that the Jewes should fal 
downe before the feet of the Angel of Philadelphia and adore. 

1843. — S. Augustin is of opinion that this Angel appeared in so 
glorious a manner, that S. John took him to be God ; and therefore 
would have given him divine honour, had not the Angel stopt him, 
by telling him that he was but his fellow servant. S. Gregory rather 
thinks, that the veneration offered by S. John, was not divine honour, 
or indeed any other then what might lawfully be given ; but was 
nevertheless refused by the Angel in consideration of the dignity to 
which our human nature had been raised, by the incarnation of the 
son of God, and the dignity of S. John, an apostle, prophet, and 
martyr. 



CHAPTER XXVI. 



CONFESSION AND REMISSION OF SINS. 

Psaline xxxi. 1. Douay, 1635. — To David himselfe understanding. 

1635. — This Psalme sheweth how David was brought to under- 
stand his sinnes, to confesse, bewayle and obtaine remission of them. 

Psalme xxxi. 1. Douay, 1635. — Blessed are they whose iniquities 
are forgiven and whose sinnes be covered. 

1635. — The first blessing of a sinner, is the forgivenes of his 
sinnes. By charitie which covereth the multitude of sinnes. 

Psalme xxxi. 2. Douay, 1635. — Blessed is the man, to whom 
our Lord hath not imputed sinne, neither is there guile in his spirit. 

1 635. — Satisfaction being made. When sinners repent sincerely 
without guile, then God forgiveth without which co-operation none 
is justified. 

Psalme xxxi. 3. Douay, 1635. — Because I held my peace, my 
bones are inveterated, whiles I cried al the day. 

1635. — Because I acknowledged not my grievous sinnes, I was 
stil sore afflicted, though otherwise I ceased not to pray, but without 
any fruit or good effect. 

Psalme xxxi. 4. Douay, 1635. — Because day and night thy hand 
is made heavy upon me : I am turned in my anguish, whiles the 
thorne is fastned. 

1635. — Thy divine providence reducing me, by remorse of myne 
owne conscience, which telleth me that I deserve al this affliction. 

Psalme -xxxi. 5. Douay, 1635. — I have made my sinne knowen 
to thee : and my injustice I have not hid. 

1635. — Therfore I doe no longer dissemble with men, nor am 
silent to thee, but expressly acknowledge my sinne. 

Psalme xxxi. 6. Douay, 1635. — For this shal everie holie one 
pray to thee, in time convenient. But yet in the floud of manie 
waters, they shal not approche to him. 

1635. — As I doe now recal myselfe being strucken with God's 
heavie hand, so must everie one that will be purged from his sinnes 



512 DOCTRINES OF THE CHURCH OF ROME. 

and sanctified pray to thee, when he is afflicted. Though cala- 
mities be mervelous great like to a deluge, yet they shal not oppresse 
him that relieth upon God. 

Psalme xxxi. 8. Douay, 1635. — I wil give thee understanding, 
and wil instruct thee in the way that thou shalt goe ; I wil fasten 
mine eyes upon thee. 

1635. — God speaketh, promising by these tribulations to give his 
servants understanding and instruction : with perpetual protection. 

Psalme xxxi. 10. Douay, 1635. — Manie are the scourges of a 
sinner, but him that hopeth in our Lord mercie shal compasse. 

1635. — Sinners deserve much punishment. But repenting and 
trusting in God shal finde his mercie. 

Psalme xxxi. 11. Douay, 1635. — Be joyful in our Lord and 
rejoice ye just, and glorie al ye right of hart. 

1635. — The end of true penance is joy, to which therfore the 
Prophet inviteth al penitents. 

Psalme xxxi. 2. Douay, 1635. — (See above.) 

1635. — In remission of sinnes the penitent necessarily must so 
co-operate, that he have no guile in his spirit, or hart ; For if he 
have, then he faileth of the foresaid blessednes, and his iniquities 
are not forgiven, nor his sinnes covered to God, but to be imputed 
and punished. Yet the repentance of a sinner be it never so sin- 
cere, hartie, and without guile, doth not merite remission of sinne, 
but only disposeth therto. But after remission it is satisfactorie 
for the paine due for sinnes : and meritorious of glorie. According 
as S. Augustin here teacheth saying : Good (or meritorious) workes 
goe not before faith and remission, but follow the same. 

Psalme xxxvii. 19. Douay, 1635. — Because I wil declare my 
iniquitie : and I will thinke for my sinne. 

1635. — Though thou knowest al,yet with mouth confession is made 
to salvation. And I meditate that which my sinne hath deserved. 

Ecclesiasticus xix. 8. Douay, 1635.. — To friend and foe tel not 
thy minde : and if thou have sinne disclose it not. 

1635. — That this document perteyneth to common conversation 
with worldlie men appeareth by the next verse. But to reveale 
secret sinnes to a spiritual father in sacramental confession, is neces- 
sarie wholesome and secure. It is also very commendable and most 
lawful in holie religious Societies, where they willingly for their owne 
spiritual good submit themselves to such a godlie rule. 

Ecclesiasticus xliv. 16. Douay, 1635. — Henoch pleased God, 



CONFESSION AND REMISSION OF SINS. 



513 



and was translated into paradise, that he may give repentance to 
the nations. 

1635. — Enoch shal preach penance in the time of Antichrist. 

Matthew iii. 6. Douay, 1633. — And were baptized of him in 
Jorden, confessing their sinnes. 

1633, 1816. — John did prepare the way to Christ and his Sacra- 
ment, not only by his Baptisme, but by inducing the people to Con- 
fession of their sinnes. Which is not to acknowledge themselves in 
general to be sinners, but also to utter every man his sinnes. 

Matthew vii. 6. Douay, 1633. — Give not that which is holy to 
dogs : neither cast ye your pearles before swine, lest perhaps they 
treade them with their feete, and turning, al to teare you. 

1633, 1816. — No holy Sacrament, and specially that of our 
Saviour's Blessed Body must be given wittingly to the unworthie, 
that is, to them that have not by confession of al mortal sinnes, 
examined and proved themselves. 

Matthew ix. 3. Douay, 1633. — And behold certaine of the 
Scribes said within themselves : He blasphemeth. 

1633, 1816. — When the Jewes heard Christ remit sinnes, they 
charged him with blasphemie, as Heretikes now charge his Priests 
of the new Testament for that they remit sinnes : to whom he said, 
Whose sinnes you shal forgive, they are forgiven, &c. 

Matthew ix. 5. Douay, 1635. — Whether is easier to say, thy 
sinnes are forgiven thee : or to say arise and walk. 

1635, 1816. — The faithlesse Jewes thought (as Heretikes now 
adaies) that to forgive sinnes was so proper to God, that it could 
not be communicated unto man ; but Christ sheweth that as to 
worke miracles is otherwise proper to God only, and yet this power 
is communicated to men, so also to forgive sinnes. 

Matthew ix. 6. Douay, 1635. — But that you may know that the 
Sonne of man hath power in earth to forgive sinnes, (then said he to 
the sick of palsey) : Arise, take up thy bed, and goe into thy house. 

1635, 1816. — Christ had power to remit sinnes, and often executed 
the same, not only as he was God, but also as he was a man, because 
he was head of the Church, and our cheefe Bishop and Priest ac- 
cording to his manhood, in respect wherof al power was given him in 
Heaven and earth. 

Matthew ix. 8. Douay, 1635. — And the multitudes seeing it, 
were afrayd, and glorified God that gave such power to man. 

1635, 1816. — The faithful people did glorifie God, that gave such 

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DOCTRINES OF THE CHURCH OF ROME. 



power to men, for to remit sinnes, and to doe miracles, knowing that 
that which God committeth to men, is not to his derogation, but to 
his glorie, himself only being stil the principal worker of that effect, 
men being only his ministers, and substitutes working under him, 
and by his commission and authoritie. 

Not only Christ as he was man, had this power to forgive sinnes, 
but by him and from him the Apostles, and consequently Priests. 
Matt, xxviii. — Al power is given me. Matt, xviii. — Whatsoever 
you shal lose in earth, shal be loosed in Heaven. Joan xx. — Whose 
sinnes you shal forgive, they are forgiven. 

Matthew xviii. 17. Douay, 1633. — And if he wil not heare 
them, tel the Church. And if he will not heare the Church, let him 
be to thee as the Heathen and Publican. 

1633, 1816.— That is as S. Chrysostom here expoundeth it, Tel 
the Prelates and cheefe Pastours of the Church ; for they have 
jurisdiction to bind and loose such offenders by the wordes following, 
verse 18. 

Matthew xxvi. 75. Douay, 1635. — And Peter remembered the 
word of Jesus which he had said : Before the cock crow, thou shalt 
denie me thrise : And going forth he wept bitterly. 

1635, 1816. — S. Ambrose in his Hymne that the Church useth 
at Laudes, speaking of this saith : When the Cock crew, the Rock 
of the Church himself washed away his fault. 

Matthew xxvii. 3. Douay, 1635. — Then Judas that betrayed 
him, seeing that he was condemned, repenting him, returned the 
thirtie silver peeces to the cheefe Priests and Ancients. 

1635, 1816. — Note how speedily the plague of God falleth after 
sinne : and specially men must note what torment of conscience 
and desperation often foloweth the sheading of innocent bloud. 

Matthew xxvii. 5. Douay, 1633. — And casting downe the silver 
peeces in the temple, he departed : and went and hanged himself 
with an halter. 

1633, 1816. — If he had rightly repented, notwithstanding his 
horrible treason, he might have obtained mercy : but by hanging 
himself he tooke away al meanes of mercy and salvation, because he 
died finally impenitent. 

Matthew xxvii. 24. Douay, 1635. — And Pilat seeing that he 
nothing prevailed, but rather tumult was toward ; taking water he 
washed his hands before the People, saying, I am innocent of the 
bloud of this jr.st man : looke you to it. 



CONFESSION AND REMISSION OF SINS, 



515 



1633, 1816. — Though Pilate was much more innocent then the 
Jewes, and would have been free from the murder of our Saviour, 
seeking al the meanes that he could (without offending the people 
and the Emperour's lawes) to dismisse him : Yet he is damned for 
being the minister of the People's wicked wil against his owne con- 
science : Even as al Officers be, and specially the Judges and Juries 
which execute lawes of temporal Princes against Catholike men : for 
al such be guiltie of innocent bloud, and be nothing excused by that 
they execute other men's wil according to the lawes, which be unjust. 
For they should rather suffer death themselves, then put an innocent 
man to death. 

Marke ii. 10. Douay, 1633. — But that you may know that the 
Sonne of man hath power in earth to forgive sinnes (he saith to the 
sick of the palsey) . 

1633, 1816. — As Christ proveth unto them, that himself as man, 
and not as God only, hath power to remit sinnes, by that in al their 
sights he was able to doe miracles, and make the sick man sodenly 
arrise, so the Apostles having power granted them to doe miracles, 
though they be not God, may in like manner have authority from 
God to remit sinnes, not as God, but as God's ministers. 

This power that the Sonne of man hath to remit sinnes in 
earth, was never taken from him, but dureth stil in his Sacraments, 
and ministers, by whom he remitteth sinnes in the Church, and 
not in Heaven only. For concerning sinne, there is one course of 
conscience in earth and another in Heaven, and the judgment in 
Heaven foloweth and approveth this on earth ; as is plaine by the 
wordes of our Saviour to Peter first, and then to al the Apostles. 
Whatsoever you shal bind upon earth, shal be bound in Heaven ; 
whatsoever you shal loose upon earth, shal be loosed in Heaven. 
Whereupon S. Hierom saith, That Priests having the keies of the 
Kingdom of Heaven judge after a sort before the day of judgment. 
And S. Chrysostom more at large. 

Luke v. 24. Douay, 1633. — But that you may know, that the 
Sonne of man hath power on earth to forgive sinnes (he said to the 
sick of the palsey) I say to thee Arise, take up thy bed, and goe 
into thy house. 

1633, 1816.— By which act (saith S. Cyril) it is cleere that the 
Sonne of man hath power in earth to remit sinnes ; which he said 
both for himself and us. For he as God being made man and Lord 
of the Law, forgiveth sinnes. And we also have obtained by him 

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DOCTRINES OF THE CHURCH OF ROME. 



that wonderful grace. For it is said to his Disciples, Whose tiwnes 
you shal remit they are remitted to them. And how should not 
he be able to remit sinnes, who gave others power to do the same. 

Luke vii. 49. Douay, 1633. — And they that sate togeather at 
the table began to say within themselves, Who is this that also for- 
giveth sinnes ? 

1633, 1816. — As the Pharisees did alwayes carpe Christ for remis- 
sion of sinnes in earth, so the Heretikes reprehend his Church that 
remitteth sinnes by his authoritie. 

Luke ix. 1. Douay, 1633. — And calling together the twelve 
Apostles, he gave them vertue and power over al Divels, and to cure 
maladies. 

1633, 1816. — To command Divels and diseases either of body or 
soule is by nature proper to God only : but by God's guift men also 
may have the same : even so to forgive sinnes. 

Luke xvii. 14. Douay, 1633. — Whom as he saw, he said: Goe, 
shew yourselves to the Priests. And it came to passe as they went, 
they were made cleane. 

1633, 1816. — This leprosie signifieth sinne, which though God 
may and can heale without any man's meanes, yet he doth it not 
ordinarily but by the Priest's ministerie : therfore let no man 
despise God's ordinance, nor say that it is enough to confesse to 
God though he never come at the Priest. 

A man may sometimes be so contrite and penitent, that his sinne 
is forgiven before he come to the Priest, but then also he must not- 
withstanding goe to the Priest, as these lepers did : specially whereas 
we are never sure how contrite we are, and because there is no true 
contrition, but with desire also of the Sacrament in time and place. 

John v. 14. Douay, 1633. — Afterward Jesus findeth him in the 
Temple, and said to him : Behold thou art made whole ; sinne no 
more, lest some worse thing chance to thee. 

1633. — We may gather hereby that this man's long infirmitie was 
for punishment of sinnes, and that men often attribute their sicknes 
to other natural defects, and seeke for remedies of the world in vaine, 
when the sinne for which it was sent, remaineth, and is not repented 
of : and therfore that in al infirmities men should first turne to God, 
and goe to their Ghostly father, and then cal for the worldly Phisicions 
afterward. 

John xx. 23. Douay, 1 633. — Whose sinnes you shal forgive, they 
are forgiven them : and whose you shal reteine, they are reteined. 



CONFESSION AND REMISSION OF SINS. 



517 



1633, 1816. — Power to offer Sacrifice, which is the principal 
function and act of Priesthood, was given them at the institution of 
the B. Sacrament, the second and next special facultie of Priesthood, 
consisting; in remitting sinnes, is here bestowed on them. And 
withal the holy Sacrament of Penance, implying Contrition, Con- 
fession and Satisfaction in the Penitent, and absolution on the 
Priest's part, is instituted. For in that, that expresse power and 
commission is given to Priests to remitte or reteine al sinnes ; and 
in that, that Christ promiseth, whose sinnes soever they forgive, they 
be of God forgiven also : and whose sinnes they reteine, they be 
reteined before God, it followeth necessarily, that we be bound to 
submit ourselves to their judgement for release of our sinnes. For, 
this wonderful power were given them in vaine, if none were bound 
to seeke for absolution at their hands. Neither can any rightly 
seeke for absolution of them unles they confesse particularly at least 
al their mortal offenses, whether they be committed in mind, hart, 
wil and cogitation only, or in word and worke. For God's Priests 
being in this Sacrament of Penance constituted in Christ's steed as 
judges in causes of our conscience, cannot rightly rule our cases with- 
out ful and exact cognition and knowledge of al our sinnes and the 
necessary circumstances and differences of the same. Which can 
not otherwise be had of them, being mortal men, then by our simple, 
sincere and distinct utterance to them of our sinnes, with humble 
contrite hart, ready to take and to doe penance according to their 
injunction. For that authoritie to reteine sinnes, consisteth specially 
in enjoyning satisfaction and penetential workes of praying, fasting, 
almes, and such like. Al which God's ordinance whosoever con- 
demneth or contemneth, as Heretikes doe, or neglecteth, as some 
carelesse Catholikes may perhaps doe, let them be assured they 
cannot be saved. Neither must any such Christian man pretend or 
looke to have his sinnes after Baptisme, remitted by God only, 
without this Sacrament : which was the old Heresie of the Novations, 
more then any may hope to be saved or have his original or other 
sinnes before Baptisme, forgiven by God without this same Sacra- 
ment. Let no man deceive himselfe, this is the second table or 
horde after shipwracke, as S. Hierom calleth it, whosoever take not 
hold of it, shal perish without al doubt, because they contemne God's 
counsel and order for their salvation ; and therfore S. Augustin 
joyning both together, saith it is a pitiful case, when by the absence 
of God's Priests men depart this life, either not regenerated by 



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DOCTRINES OF THE CHURCH OF ROME. 



Baptisme, or fast bound, and not absolved by the Sacrament of 
penance and reconciliation : Because they shal be excluded from 
eternal life, and destruction folloiveth them. And S. Victor telleth 
the miserable lamentation of the people, when their Priests were 
banished by the Arian Heretikes, who (say they) shal baptise these 
infants ? who shal minister penance unto us ? and loose us from 
the bandes of sinnes, &c. And therfore S. Cyprian very often calleth 
it great crueltie, and such as Priests shal answer for at the later 
day, to suffer any man that is penitent of his sinnes, to depart this 
life without this reconciliation and absolution : because (saith he) 
the Lawmaker himself (Christ) granted that things bound in earth 
should also be bound in Heaven, and that those things should there 
be loosed, which were loosed before here in the Church. And it is 
a world to see, how the Heretikes wrastle with this so plaine a com- 
mission of remitting sinnes, referring it to preaching, to denouncing 
God's threats upon sinners, and to we cannot tel what els : though 
to our English Protestants this authoritie seemeth so cleer that in 
their order of visiting the sicke, their Ministers acknowledge and 
chalenge the same, using a formal absolution according to the 
Churches order, after the special confession of the party. But to 
conclude the matter, let every one that list to see the true meaning 
of Christ's words, and the Priests great power and dignitie given 
them by the same words and other, marke wel these words of 
S. Chrysostome. For, saith he, they that dwel on the earth, and 
converse in it, to them is commission given to dispense those 
things that are in Heaven : To them it is given to have the power 
which God would not to be given neither to Angels nor Archangels. 
For neither to them was it said : whatsoever you shal bind in earth, 
shal be bound in Heaven : And whatsoever you shal loose in earth, 
shal be loosed in Heaven. The earthly Princes indeed have also 
power to bind, but the bodies only : but that bond of Priests which 
I speake of, toucheth the very soul itself, and reacheth even to the 
Heavens : insomuch that whatsoever the Priests shal doe beneath, 
the selfsame God doth ratify above, and the sentence of the servants 
the Lord doth conflrme. For indeed what els is this then that the 
power of al Heavenly things is granted them of God ? Whose sinnes 
soever, saith he, you shal reteine, they are reteined. What power 
(I beseech you) can be greater than this one ? The Father gave al 
power to the Sonne : but I see the same power altogether delivered 
by the Sonne unto them. And as this concerneth the Priest's high 



CONFESSION AND REMISSION OF SINS. 



519 



autkoritie to absolve, so tkereupon concerning confession also to be 
made unto them, tke ancient Fatkers speake in tkis sort. S. Cyprian. 
— Tkey (saitk he), that have greater faith and feare of God, though 
they did not fal in persecution, yet because they did only thinke it in 
their mind, this very cogitation they confesse to God's Priests sorrow- 
fully and plainely, opening their conscience, uttering and discharging 
the burden of their mind, and seeking holesome medecine for their 
wounds, though but smal and litle. And a litle after : let every one 
(my brethren) I beseech you, confesse his sinne, whiles he is yet 
alive, whiles his confession may be admitted, whiles satisfaction and 
remission made by the Priest is acceptable before God. S. Cyril, or as 
some thinke Origen, calleth it a great part of penance when a man is 
ashamed, and yet openeth his sinnes to our Lord's Priest. See also 
Tertullian and S. Basil, who compares sinners that refuse to confesse, 
to them that have some disease in their secret partes, and are ashamed 
to shew it to the Physicion or Surgeon, that might cure it. Where 
they must needs meane secret confession to be made to them that 
may absolve. And S. Leo most plainely (as before S. Cyril) expresly 
nameth Priests. That confession is sufficient which is made first to 
God then to the Priests also. And again : it is sufficient that the 
guiltines of men's consciences be uttered to the Priest only by the 
secrecie of confession. S. Hierom in the 16th of Matthew saith, that 
Priests loose or bind, having heard the varietie and differences of 
sinnes. S. Paulinus writeth of S. Ambrose, that as often as any 
confessed his sinnes unto him for to receive penance, he so wept for 
compassion, that thereby he caused the penitent to weep also. He 
addeth moreover that this holy Doctour was so secret in this case, 
that no man knew the sins confessed, but God and himself. And 
S. Augustin saith thus ; Doe penance, such as is done in the 
Church : let no man say I doe it secretly, I doe it to God. In vaine 
was it said : whatsoever you shal loose in earth, shal be loosed in 
Heaven. See S. Ambrose, S. Cyprian, S. Augustin, besides al anti- 
quitie which is ful of these speaches concerning absolution and 
confession. 

1843. — See here the commission, stamped by the broad seal of 
heaven, by virtue of which the Pastors of Christ's Church absolve 
repenting sinners upon their confession. 

Actes xix. 18. Douay, 1633. — And many of them that beleeved, 
came confessing and declaring their deeds. 

1633, 1816. — They made not only a general confession, wherin al 



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DOCTRINES OF THE CHURCH OF ROME. 



men shew themselves alike to be sinners, as our Protestants doe, but 
every one confessed his owne proper deeds and faults. 

Romanes vi. 10. Douay, 1633. — For that he died, to sinne he 
died once : but that he liveth, he liveth to God. 

1 633, 1816. — Christ died to sinne, when by his death he destroied 
sinne : We die to sinne, in that we be discharged of the power 
thereof, which before was as it were the life of our persons, and 
commanded al the parts and faculties of our soule and body : as 
contrarie wise we live to God, when his grace ruleth and worketh in 
us, as the soule doth rule our mortal bodies. 

1 Corinthians iv. 4. Douay, 1633. — For I am not guilty in con- 
science of any thing ; but I am not justified herein : but he that 
judgeth me, is our Lord. 

1633, 1816. — The Heretikes are certaine that they be in God's 
grace, but S. Paul though guiltie of no crime in his conscience, durst 
not assure himself that he was justified, neither could take upon him 
to be judge of his owne hart and cogitations, whether they were pure 
or no, but the trial therof he left only to God's judging day. 

2 Corinthians. Douay, 1633, 1816. Argument. — Against these 
(false Apostles) therfore S. Paul avoucheth the preeminent power of 
his Ministerie, by which power also he giveth a pardon to the inces- 
tuous fornicatour whom he excommunicated in the last epistle, 
seeing now his penance, and againe threatneth to come and excom- 
municate those that had grievously sinned and remained impenitent. 

Hebrewes xii. 17. Douay, 1633. — For know ye that afterward 
also desiring to inherit the benediction, he was reprobated : for he 
found not place for repentance, although with teares he had sought it. 

1633, 1816. — It is not meant ^that Esau could not find remission 
of his sinne at God's hand : but that having once sold and yealded 
up the right of his first birth to his younger brother, it was too late 
to be sorie for his unadvised baro-aine. 

o 

1843. — That is he found no way to bring his father to repent, or 
change his mind, with relation to his having given the blessing to 
his younger brother Jacob. 

James v. 16. Douay, 1633. Confesse therfore your sinnes one 
to another : and Pray one for another that you may be saved. For 
the continual praier of a just man availeth much. 

1633, 1816. — It is not certaine that he speaketh here of Sacra- 
mental confession, yet the circumstance of the letter wel beareth it, 
and very probabL it is that he meaneth of it : and Origen doth so 



CONFESSION AND REMISSION OF SINS. 



521 



expound it ; and venerable Bede writeth thus, In this sentence 
(saith he) there must be this discretion, that our daily and litle 
sinnes, we confesse one to another, unto our equals, and beleeve to 
be saved by their daily praier. But the uncleannes of the greater 
leprosie, let us according to the law open to the Priest : and at his 
pleasure, in what manner and how long time he shal command, let 
us be careful to be purified. But the Protestants flying from the 
very word Confession in despite of the Sacrament, translate thus, 
Acknowledge your shines one to another. They doe not wel like 
to have in one sentence ; Priests praying over the sicke, anoiling 
them : forgiving them their sinnes, confession and the like. 

1633. — The Heretikes translate, Acknowledge your sinnes, &c: 
So litle they can abide the very word of confession. 

1843. — That is to the Priests of the church, whom, verse 14, he 
had ordered to be called for, and brought in to the sick. Moreover to 
confesse to persons who had no power to forgive sins, would be useless. 
Hence the precept here means, that we must confesse to men whom 
God hath appointed, and who by their ordination and jurisdiction, 
have received the power of remitting sins in his name. 

James v. 20. Douay, 1633. — He must know that he which 
maketh a sinner to be converted from the errour of his way, shal 
save his soule from death, and covereth a multitude of sinnes. 

1633. — He that hath the zeale of converting sinners, procureth 
thereby mercie and remission to himself, which is a singular grace. 

1633. — Here we see the great reward of such as seek to convert 
Heretics or other sinners from errour and wickedness : and how 
necessary an office it is, especially for a Priest. 

1 John i. 7. Douay, 1633. — But if we walke in the light, as he 
also is in the light : we have a societie one toward another, and the 
bloud of Jesus Christ his Sonne cleanseth us from al sinne. 

1633, 1816. — Whether sinnes be remitted by praiers, by fasting, 
by almes, by faith, by charitie, by Sacrifice, by Sacraments, and by 
the Priests (as the holy Scriptures doe plainely attribute remission 
to every of these), yet none of al these doe otherwise remit, but in 
the force, by the merit and vertue of Christ's bloud : these being 
but the appointed meanes and instruments by which Christ wil have 
his holy bloud to worke effectually in us. Which meanes whosoever 
contemneth, depriveth himself of the commoditie of Christ's owne 
bloud and continueth stil in sinne and uncleannesse, vaunt he him- 
selfe never so much of Christ's death. Which point let the Protes- 



522 



DOCTRINES OF THE CHURCU OF ROME. 



tants marke wel, and cease to beguile their poore deceived followers, 
perswading them, that the Catholikes derogate from Christ's bloud, 
or seeke remission otherwise then by it, for that they use humbly 
the meanes appointed by Christ to apply the benefit of his holy 
bloud unto them. 

Apocalypse xxi. 27. Douay, 1 633. — There shal not enter into it 
any polluted thing, nor that doeth abomination and maketh lie, but 
they that are written in the booke of life of the Lamb. 

1633, 1816. — None not perfectly cleansed of their sinnes, can 
enter into this heavenly Hierusalem. 



CHAPTER XXV1L 



EXTRAORDINARY AND MISCELLANEOUS. 

Genesis ii. 8. Douay, 1635. — And our Lord God had planted a 
Paradise of Pleasure from the beginning ; wherein he placed man 
whom he had formed. 

1635. — Whether this Paradise be now extant is uncertaine, 
though it be certaine that Enoch and Elias are yet living in earth. 

Genesis ii. 22. Douay, 1635. — And our Lord God built the 
ribbe which he tooke of Adam into a woman, and brought her to 
Adam. 

1635. — As we say bricke is made of earth, and a house is built 
of bricke ; so Adam was made of earth, and Eve built of a ribbe 
of Adam. And that of one ribbe, as if God should build a house 
of one bricke, or as indeed he fed 5000 men with five loaves. 

Genesis iii. 24. Douay, 1635. — And he cast out Adam, and 
placed before the Paradise of pleasure Cherubins, and a flaming and 
a turning sword, for to keep the way of the tree of life. 

1635. — These angels also hinder the divel, that he cannot enter 
Paradise, lest he should take of the fruit of the tree, and give it to 
men to prolong their lives, and thereby draw them to his service. 

Genesis iv 23. Douay, 1635. — And Lamech said to his wives 
Ada and Sella ; Heare my voice ye wives of Lamech, harken to my 
talke, for I have slaine a man to the wounding of myselfe, and a 
stripeling to mine owne drie blow bruising. 

1635. — So hard and obscure is this place, that S. Hierom, required 
by S. Damasus Pope to expound it, dareth not affirme anie one sense 
for certaine, but proposing divers which the text may seem to beare, 
wisheth the Pope (who was also very learned) to examine al more at 
large ; putting him in mind that Origen writ his twelfth and thir- 
teenth books upon this onlie place. The most probable exposition 
seemeth to be gathered out of the Hebrewes Tradition, that this 
Lamech of the issue of Cain (for there was another Lamech of Seth's 



524 



DOCTRINES OF THE CHURCH OF ROME. 



progenie) much addicted to hunting, and his eyes decaying, used in 
that exercise the direction of a yong man his nephew, the sonne of 
Tubalcain. Who seeing something move in the bushes, supposing 
it to be a wild beast, willed his grandfather to shoot at the same ; 
which he did, and struck the marke with a deadlie wound, and 
approching to take the prey, found it to be old Cain. Whereupon 
sore amazed, afflicted and moved with great passion, did so beate the 
young man, for his il direction, that he also died of the drie blowes : 
After both which mishaps, and his passion at last calmed, Lamech 
lamenteth, as the text saith, that he had killed a man and stripling, 
to wit, the one with a wound, the other with drie blowes, for which 
he feared sevenfold punishment more then Cain suffered for killing 
Abel. Nevertheles S. Hierom and other Fathers thinke it probable, 
that Lamech killing the one of ignorance, the other in passion, was 
not so severely punished as he feared. And so they understand the 
rest of this passage, that sevenfold vengance was taken of Cain, by 
prolongation of his miserable life til his seventh generation, when 
one of his owne isue slew him, and another of the same linage 
with him. And Lamech was punished seventie-sevenfold when his 
seventie-seven children (for so many he had, as Josephus writeth) 
and al their offspring perished in the floud. Mystically by seventie- 
seven may be signified, that the sinne of mankind should be 
punished and expiated in Christ our Redeemer, who was borne in 
the seventie-seventh generation from Adam. 

1816, 1843. — It is the tradition of the Hebrews, that Lamech in 
hunting slew Cain, mistaking him for a wild beast : and that having 
discovered what he had done, he beat so unmercifully the youth, by 
whom he was led into that mistake, that he died of the blows. 

Genesis v. 24. Douay, 1635. — And he walked with God, and 
was seen no more ; because God tooke him. 

1635. — That Enoch and Elias are yet alive is a constant knowen 
truth in the harts and mouths of the faithful, saith S. Augustin, and 
confirmeth the same in divers other places. And it is testified by 
very many both Greeke and Latin Doctours ; S. Ireneus, Justinus 
Martyr, and others innumerable. Touching Elias it is manifest in 
Scriptures, that he shal come, and preach, and be slaine with another 
witnes of Christ, before the terrible day of Judgment. Of Enoch 
Moyses here maketh the matter more then probable, saying of every 
one of the rest, he dyed, only of Enoch saith nofr so, but that he ap- 
peared or was seen no more. For which the seventie-two Interpreters 



EXTRAORDINARY AND MISCELLANEOUS. 



525 



say, And he was not found for God translated him. Which cannot 
signifie death, but transporting or removing to another place. Whereto 
agreeth the Authour of Ecclesiasticus, saying : Enoch pleased God, 
and was translated. But most cleerly S. Paul saith : Enoch was 
translated, that he should not see death, and he was not found, for 
God translated him. With what plainer words can any man declare, 
that a special person were not dead, than to say : He was translated, 
or conveyed away, that he should not see death ? Neither is it a 
reasonable evasion to interpret this of spiritual death. For so Adam 
being eternally saved, (as S. Ireneus and others teach, and the whole 
Church believeth) was preserved from that death, and so undoubtedly 
were Seth and Enos, being most holy ; and the rest here recounted, 
as is most probable. Nevertheles for further confutation of the con- 
trarie opinion of Protestants, the reader may also observe the judg- 
ment of S. Chrisostom, who affirmeth that though it be not a matter 
of faith, whether Enoch be now in paradise from whence Adam and 
Eve were expelled, or in some other pleasant place. The holy Scrip- 
tures say that God translated him, and that he translated him alive, 
that he felt not (or hath not experienced) death. And Saint 
Augustin as expresly saith, He (to wit, Enoch) is translated, not 
dead but alive. Yea he teacheth how his life is sustayned thus many 
thousand years upon earth. And sheweth moreover that both Enoch 
and Elias shal dye, or seeing Enoch and Elias (saith he) are dead in 
Adam, and carrying the offspring of death in their flesh, to pay that 
debt, are to returne to this life (of common conversation) and to pay 
this debt Avhich so long is deferred. 

Divers reasons are also alleaged why God would reserve these two 
alive : first to shew by example, that as their mortal bodies are long 
conserved from corrupting or decaying, in like sort Adam and Eve 
and al others not sinning, should have been conserved, and according 
to God's promise never have died, but after some good time translated 
to heaven, and indued with immortalitie. Secondly, to give us an 
argument of immortalitie, which is promised after the general Resur- 
rection. For seeing God doth preserve some mortal so long from al 
infirmitie, we may assuredly believe that he wil give immortal and 
eternal life of body and soule to his Saints, after they have payed the 
debt of death and are risen againe. Thirdly, these two, (one of the 
law of nature, the other of the law of Moyses) are preserved alive, to 
come amongst men againe towards the end of the world, to teach, 
testifie, and defend the true faith and doctrine of Christ against 
Antichrist, when he shal most violently oppugne and persecute the 



526 



DOCTRINES OF TIIE CHURCH OF ROME. 



Church. Of Enoch it is said in the Booke of Ecclesiasticus that 
he was translated, that he give repentance to the nations, by his 
preaching, and reducing the deceived from Antichrist. And of Elias, 
Malachie prophecieth, that he shal come before the great and terrible 
day of our Lord, and shal turne the hart of the Fathers (that is 
the people of the Jewes,) to the sonnes (the Christians) and of the 
sonnes (the deceived Christians) to the Fathers, the ancient true 
Catholickes. 

Genesis vi. 3. Douay, 1635. — And God said, my spirit shal not 
remaine in man for ever, because he is flesh : and his dayes shal be 
an hundred and twentie years. 

1635. — Man's life was not here shortened to a hundred and 
twentie yeares, as some have misunderstood this place. For after 
this divers lived much longer, as appeareth in the genealogie of Sem 
to Abram, chap, xi., And Abraham lived 175 years, Isaac 180, 
Jacob 147, and Joiadas borne 1500 years after, lived 130 yeares. 
But 120 years were granted before the floud for that generation to 
repent in, as the Chaldee Edition expresseth more plainely. The 
tearme of 120 years shal be given them, if perhaps they may con- 
vert. And so S. Chrisostom, S. Hierom, and S. Augustin expound 
this Scripture. Yet whether God cut off twentie of these years, and 
brought the floud after a 100, (for IS T oe had his sonnes when he 
was 500 years old, and the floud came in the 600 yeare of his age) 
or that this warning was given twentie yeares before anie of his 
sonnes was borne, is not so easily decided, by the holie Doctours, 
how easie soever Protestants say al Scriptures are. Though under 
correction of better judgment, it seemeth more probable that Moyses 
by anticipation joyneth the birth of Noe's sonnes (when he was 500 
years old) to the rest of the genealogie of the first Patriarkes, in the 
former chapter, and then telleth of this admonition, given twentie 
years before their birth. And so God expected the people's repen- 
tance the whole time of 120 yeares prescribed. 

1816, 1843. — The meaning is, that man's days, which before the 
flood were usually 900 years, should now be reduced to 120 years, 
or rather that God will allow men this term of 120 years for their 
repentance and conversion, before he would send the deluge. 

Genesis vi. 4. Douay, 1635. — And Giants were upon the earth 
in those dayes. For after the sonnes of God did companie with the 
daughters of men, and they brought forth children, these be the 
mightie of the old world, famous men. 

1635. — Some have thought that these giants were not men, nor 



EXTRAORDINARY AND MISCELLANEOUS. 



527 



begotten by men, but that either divels, which fel at first from 
heaven, or other Angels allured with concupiscence begat them of 
the daughters of Cain. Philo Judeus in his booke de Gigantibus 
writeth, that those whom Moyses here called Angels, the Philoso- 
phers called Genios, which are living creatures with ayrie bodies. 
Josephus saith that Angels begat these giants. Tertullian also 
holdeth the same erroure, and divers more otherwise good Authours. 
But S. Ciril of Alexandria, S. Chrisostom, and other most principal 
Doctours teach it to be untrue, yea impossible, that these giants 
should have been begotten by any other creatures then by men. For 
that angels and divels are mere spirits without al natural bodies. 
And if they had ayrie bodies (as they have not) yet they could not 
have such generation. For the power or force to engender belongeth 
to the vegetative soule, whose proper operations are to turne nutri- 
ment into the substance of the subject wherein it is, and to engender 
new issue or offspring from the same, as Aristotle sheweth. And 
in what bodies soever there is vegetative soule, it must needs be, 
that the same was engendered, and must sometimes decay and die, 
and so divels should be mortal. Moreover if they could have gene- 
ration together with mankind, then such issue should be a distinct 
species both of man and divel, as a mule differeth both from horse 
and asse. Againe, if spirits had abused women in assumpted bodies, 
and shape of men, yet they did not take them to wives, as the Scrip- 
ture saith they did who begat these giants. Finally, the holy 
Scripture here expressly calleth the giants men. These be the 
mightie ones, famous men ; the modestie of Scripture terming them 
famous, whom our common phrase would cal infamous, being more 
monstrous in wickednes of mind, then in hugenes of bodie. For 
they were most insolent, lascivious, covetous, cruel, and in al kind 
of vices most impious. 

Briefe Remonstrance, vol. i. page 32. Resurrection. 

1635. — At this judgement (the judgment to come) alshal appear 
in bodie and soule returning to life. For that Al men shal rise from 
death it is proved by the immortalitie of man's soule, which God 
did not make, nor produce of corruptible matter, but immediately 
breathed into his face the breath of life, and man became a living 
soule. So the soule being immortal, and having a natural inclina- 
tion to the bodie, man's natural perfection requireth the conjunction 
of bodie and soule. For neither soule nor bodie separated is a man, 
but both joyned in one subsistance are a man, in so much that man- 
kind should perish, except the bodies shal rise againe, and live with 



528 



DOCTRINES OF THE CHURCH OF ROME. 



the soules, and then shal the bodies be qualified according to tin- 
state of the soules, happie or miserable for ever. 

Genesis ix. 3. Douay, 1635. — And al that moveth and liveth shal 
be yours for meat ; even as the green herbs I have delivered al to you. 

1635. — S. Justinus Martyr, S. Chrisostom, and other ancient 
Doctours prove, that flesh was lawful to be eaten before the floud : 
but being not necessarie, because men were stronger, and other 
things also of more force, the better sort which were of Seth's race 
abstained from it. But after the floud flesh being more necessarie, 
God altereth that custome of abstinence, with this limitation and 
commandment, that they shal not eate bloud. 

Genesis ix. 21. Douay, 1635. — And drinking of the wine was 
made drunke, and naked in his tabernacle. 

1635. — Noe sinned not, by the common judgment of ancient 
fathers, in that he was overcome with wine, because he knew not 
the force thereof, having drunke only water al his life before. But 
this external rebuke and worldlie disgrace happened to Noe, in figure 
of Christ naked on the Crosse, as S. Cyprian and others upon this 
place doe teach. And likewise that Sem and Japheth were a figure 
of the Church, consisting of Jewes and Gentiles, and Cham of Here- 
tikes and other infidels that deride the infirmities which our Saviour 
sustayned. Goe to now, (yee Manichees, saith S. Augustine) object 
calumnies to the ancient holie Scriptures, doe so, yee children of 
Cham, to whom naked flesh seemeth vile, by which yourselves were 
begotten. For neither could yee by anie meanes have been called 
Christians, except Christ, as he was foretold by the Prophets, had 
come into the world, had drunke that cup of his vineyard, which 
could not passe from him, had slept in his passion as in drunkennes 
of folie (which is wiser then men) and so the infirmitie of mortal 
flesh (which is stronger then men) had become naked, by the secret 
counsel of God, which infirmitie unles the WORD OF GOD had 
taken upon him the very name Christian, wherof yee also glorie, had 
not been at al in the earth. 

Brief remonstrance, vol. i. page 30. 

1635. — They had moreover other ceremonies : of the seventh day 
particularly blessed, and sanctified by God, kept holie by Adam 
and other Patriarchs, as Abben Ezra witnesseth in his commen- 
taries upon the ten commandments : of abstayning from meats, for 
it seemeth the most godlie sort did eate no flesh before the floud, 
which was after permitted ; observation of cleane and uncleane 
beasts for Sacrifice : of peculiar places dedicated to religious uses, 



EXTRAORDINARY AND MISCELLANEOUS. 



529 



where people met together to pray. Likewise divers other things in 
the first age were figures of Christ's sacraments : the Spirit of God 
giving power to the waters (as Turtullian, S. Hierom and others 
expound it) ; and the floud of Noe, by S. Peter's testimonie, were 
figures of Baptisme. Mariage instituted in Paradise, is the very 
paterae of holie Matrimonie, a Sacrament in the Church of Christ, 
where one Man and one Wife are onlie lawful, and not more at once 
in anie wise. Christ reforming that which in Moyses law was 
tolerated (for hardnes of men's harts and for avoiding murder, to 
put away one wife, and take an other) to this first institution as it 
was in the beginning, two in one flesh, not three nor more. The 
repentance of Adam and Eve was a perfect and exemplar figure of 
the Sacrament of Pennance. First, they were ashamed, covering 
their nakednes, and hiding themselves, which shewed their griefe 
and sorrow for the sinne committed. Secondly they confessed their 
fault and by what meanes it happened. For God examining Adam, 
he answered truly and simply, saying, The woman which thou gavest 
me to be my companion, gave me of the tree, and I did eate. 
Likewise Eve confessed sincerely, saying, The serpent deceived me 
and I did eate. Thirdly, God gave them pennance (besides death 
before threatned and other penalties annexed) that Eve should in 
paine and travel bring forth her children, and Adam should eate 
his bread in the sweat of his face, and withal cast them forth of 
Paradise, but not forth of his favour, as appeared by his making 
them garments of skinnes, granting them and their posteritie the 
rest of the earth to live and labour in, especially to serve him and 
doe penance, with admonition to remember, that of dust man was 
made, and into dust he shal returne. Al which were signes of love, 
and that finally he would bring them and manie more to eternal 
salvation. 

Purgatorie is also proved by the same justice of God. For when 
anie dieth penitent, and yet have not made ful satisfaction, they 
must suffer for that remain eth after death, and be purged, before 
they can enter into rest. Which remnant of debt our Blessed 
Saviour calleth, The last farthing, and saith, it must be payed. 
The Jewes also at this day hold the Doctrine of Purgatorie by tradi- 
tion. And consequently they pray for soules departed, not only 
to God, but also to the ancient Patriarchs (which likewise sheweth, 
invocation of Saints) in these words : Yee fathers which sleep in 
Hebron, open to him the Gates of Eden, that is of Paradise, which 

2 M 



530 



DOCTRINES OF THE CHURCH OF ROME. 



was planted in Eden. And Hebron is the place where Adam was 
buried, and his sepulcher religiously conserved in the time of Josue, 
above 1500 yeares after his death. The same is the place which 
Abraham bought, and there buried Sara : where also himselfe, and 
Isaac, and Jacob were buried : and to which finally the bodies of the 
twelve sonnes of Jacob were translated from Sichem, as Josephus 
writeth. And Sichem also was specially honored, because such per- 
sons had been buried there, as Saint Hierom witnesseth of his owne 
knowledge in his time. 

Genesis ix. 21. Douay, 1635. — And drinking of the wine was 
made drunke, and naked in his tabernacle. 

1635. — Noe sinned not, by the common judgement of ancient 
Fathers, in that he was overcome with wine, because he knew not 
the force thereof, having drunke only water al his life before. But 
this external rebuke and worldlie disgrace happened to Noe in figure 
of Christ naked on the Crosse, as 8. Cyprian and others upon this 
place doe teach. And likewise that Sem and Japheth were a figure 
of the Church consisting of Jewes and Gentiles, and Cham of Here- 
tikes, and other Infidels, that deride the infirmities which our Saviour 
sustayned, Goe to now (yee Manichees, saith S. Augustine) object 
calumnies to the ancient holie Scriptures, doe so, yee children of 
Cham, to whom naked flesh seemeth vile, by which yourselves were 
begotten. For neither could yee by anie meanes have been called 
Christians, except Christ, as he was foretold by the Prophets, had 
come into the world, had drunke that cup of his vineyard, which 
could not passe from him, had slept in his passion as in drunkenes 
of folie (which is wiser then men) and so the infirinitie of mortal 
flesh (which is stronger then men) had become naked, by the secret 
counsel of God, which infirmitie unles the WORD OF GOD, had 
taken upon him, the very name Christian, whereof yee also glorie, 
had not been at al in the earth. 

1816, 1843. — Noe by the judgment of the Fathers was not guilty 
of sin, in being overcome by wine : because he knew not the strength 
of it. 

Genesis ix. 25. Douay, 1635. — He said, Cursed be Chanaan: a 
servant of servants shal he be unto his brethren. 

1635. — Why Chanaan the sonne is cursed, and not his father 
Cham, divers yeald divers reasons. S. Theodoretus reporteth out of 
the Hebrew Doctours, that Chanaan a boy first saw his grandfather's 
nakednes, and told the same to his father, and so they both derided 



EXTRAORDINARY AND MISCELLANEOUS. 



531 



that they should have covered, Cham's other sonnes not offending ; 
and therfore not his whole progenie but only Chanaan and his pos- 
teritie were here cursed by Noe. S. Chrysostome supposeth that for 
so much as God had bleesed Noe, and his three sonnes, comming 
forth of the Arke, he could not presume to curse anie of those, 
whom God had blessed, therfore cursed Chanaan who in wickednes 
was like to his father. S. Gregorie bringeth this for example of 
wicked men escaping punishment in this life, and are punished in 
the next, and in their posteritie following their vices. What 
meaneth it (saith he) that Cham sinning, Chanaan his sonne had 
sentence of revenge, but that the sinnes of the reprobate prosper, 
here in this life unrevenged, and are punished afterwards ? And 
cleere it is that Chanaan's most wicked posteritie were subdued in 
the end, and most of them destroyed by the children of Israel (who 
were of Sem) under the conduct of Josue, according to Noe's pro- 
phetical blessing of Sem, and cursing of Chanaan. 

1816, 1843. — The curses, as well as the blessings, of the Patriarchs 
were prophetical. And this in particular is here recorded by Moses, 
for the children of Israel, who were to possess the land of Chanaan. 
But why should Chanaan be cursed for his father's fault ? The 
Hebrews answer, that he being then a boy was the first that saw his 
grandfather's nakedness, and told his father Cham of it, and joined 
with him in laughing at it ; which drew upon him, rather than upon 
the rest of the children of Cham, this prophetical curse. 

Genesis x. 8. Douay, 1635. — Moreover Chus begat Nemrod : he 
began to be mightie in the earth. 

1635. — To this Nemrod the sonne of Chus, first builder and King 
of Babylon, Josephus, and generally al ancient writers, ascribe the 
first tyrannie, and first setting up of an earthlie citie, opposit to the 
Citie of God after the floud. He was a Valiant, or rather a Violent 
hunter, a giant hunter, (saith S. Augustin, according to the seventie 
Interpreters) who by falsehood and force brought manie under his 
dominion. For he stirred up pride (saith Josephus) and contempt 
of God in men, avoching that they were not beholding to God for 
present felicities, but to their owne vertue, and so supposing men 
would fal from God to him, if he offered himselfe a leader and helper 
against a new floud, by litle and litle drew al to tyrannie. He was 
otherwise called Saturnus, and was at length amongst others 
accounted a God. After him his sonne Belus Jupiter (as most 

2 m 2 



532 



DOCTRINES OF THE CHURCH OF ROME. 



authours affirme) raigned sixtie-five years. And then succeeded 
Ninus the first King of the Assirians. 

Genesis x. 11. Douay, 1635. — Out of that Land came forth 
Assur, and builded Ninive, and the streets of the citie, and Chale. 

1635. — Here is great difficultie and much dispute amongst writers, 
who this Assur is. Briefly we may either say with Josephus and 
S. Augustin, that Assur the sonne of Sem built a citie, which after- 
wards Ninus of Cham's race enlarged, enriched, and changing the 
name called it Ninum : or els that this word Assur here signifieth, 
the King of Assirians, to wit Ninus the sonne of Belus, who as al 
histories Greeke and barbarous report (saith S. Hierom) was the first 
that raigned over al Asia, and among the Assirians built Ninum, a 
citie of his owne name, which the Hebrewes cal Ninive. He set 
up the monarchic of the Assirians, called the golden kingdom, which 
stood 1240 yeares : and made his father Belus to be honoured for 
a God, to whom the Babylonians, as Plinie testifieth, first erected 
Statuas, Altars, and Temples. Of this Belus or Bel of Babylon 
were also derived other false Gods, as Belial the God of Libertines, 
or without Yoke, Beelphegor God of the Moabites, Beelzebub of the 
Acharonites, Baal in Samaria, Baalim amongst the Philistines, and 
the like in other Nations. 

Genesis x. 32. Douay, 1635. — These are the families of Noe, 
according to their peoples and nations. Of these were the nations 
divided on the earth after the floud. 

1635. — How manie nations and tongs were in the world imme- 
diately after the towre of Babylon, is more commonly supposed than 
cleerly shewed by old or late writers. Only it seemeth certaine and 
evident, that there were just as manie tongs as Nations. But to 
find precisely (as the common opinion holdeth) seventie-two is hard. 
For in this chapter (where they would count this number) are not 
mentioned so manie. Nevertheles, if we adde certaine that begate 
distinct nations afterwards, til Jacob with his children went into 
iEgypt (in whom only the Hebrew Nation and tong continued to 
Christ's time), the number wil come right. Of Japhet were borne 
seven sonnes chiefe of Nations. Againe of Gomer, (besides his sup- 
posed successour,) who cannot be counted beginner of another dis- 
tinct nation, came two other heads. Likewise of Javan (besides his 
first sonne) rose three more nations. Of Cham by his first sonne 
Chus, were six Nephewes Princes of Nations. Againe of Regma 
(besides his successour) came one more. And Nemrod, besides his 



EXTRAORDINARY AND MISCELLANEOUS. 



533 



kingdom of Babylon, raised up other six. By his second sonne 
Mesraim came eight nations. Cham's third sonne Phut made only 
one nation. And Chanaan his sonnes made eleven more. Of Sem 
(last mentioned for better connecting the maine Historie and suc- 
cession of the Church) came the chiefe and principal Nation the 
Hebrewes, descending from him by Arphaxad, Sale, Heber, and so 
directly to Jacob. Of Sem also were borne four other sonnes 
beginners of nations. Againe of Aram (besides his first sonne) were 
three fathers of nations. Likewise of Heber (besides the Hebrews 
descending by Phaleg) were borne to his other sonne Jectan thirteen 
heads of nations. These are al that are named in this place : to 
wit, of Japheth twelve, of Cham thirtie-three, and of Sem twentie- 
one, which make in all sixtie-six, whereunto if we adjoyne Nachor 
(Abraham's brother) Moab and Ammon (Lot's sonnes), also Israel 
(Abraham's eldest sonne) and his issue by Cetura, and finally Esau 
(Jacob's brother) who made six more distinct nations, the whole 
number is seventie-two. This probable collection, with the rest, we 
submit to better judgment. 

Genesis xi. 4. Douay, 1635. — And they said, Come, let us make 
us a citie and a towre, the top whereof may reach to heaven : and 
let us renowne our name before we be dispersed into al lands. 

1635. — Here we may see in Nemrod the common causes of heresies, 
and the manner of Heretikes proceeding. For he having a subtile, 
proud, and aspiring mind, first detracted from God, perswading men 
(as it is noted before) not to depend upon God's providence, and 
finding some others of like humour, they conspired together, and 
drew more followers, by bearing the simple sort in hand (for it was 
unpossible wise men should believe it) that they would make a towre 
of defence against a new floud, if God should think to drowne the 
world againe. But their principal intention was to make themselves 
great and strong for the present, and famous to posteritie. Al which 
God overthrew, neither suffering them to build up their imagined 
castle of strength, nor to be praised for their worke, but made them 
infamous to the world's end. 

Genesis xi. 7. Douay, 1635. — Come ye therfore, let us goe 
downe, and there confound their tong, that none may heare his 
neighbour's voice. 

1635. — God in dissipating this vaine work of men, would use the 
ministerie of Angels. As not only Philo Judaeus, and Origen, but 
also S. Augustin and other Fathers expound these words, Come, let 



534 DOCTRINES OF THE CHURCH OF ROME. 

us descend and confound their tongue. Where they also note God's 
singular wisdome, mercie and justice, so punishing the offence, that 
he turneth it to his owne glorie, and the profit of al men : shewing 
his power and souveraigne Majestie by two great miracles. First, 
by so suddainly and utterly depriving al those builders of their usual 
tongue, that presently they could neither speake it, nor understand 
it. Secondly, by giving divers distinct languages to several sorts 
of families, which they immediately understood and spoke most 
promptly, as if they had long before learned and used the same. But 
to no man was given more than one language. And so to the more 
commoditie of al mankind, they were forced to part into sundrie 
coasts of the earth, which they inhabited and replenished with dis- 
tinct nations, having the same Angels their spiritual Patrones and 
Protectours, which had severally changed their language. In par- 
ticular it was profitable to the good, who being before oppressed by 
the united power of manie wicked, were relieved (as S. Gregorie 
teacheth) when their persecutours were divided. These good were 
the familie of Heber, as S. Chrysostom and S. Augustin prove. For 
seeing the change of tongues was inflicted for punishment, it ap- 
peareth that Heber and his familie were innocent of the vaine 
attempt, whose tongue was not changed, but remained the same, 
and of him was called the Hebrew tongue for distinction sake after 
there were manie tongues, which before had no distinct name, being 
the onlie tongue of al men. Againe, touching the offenders (who 
were punished in their tongues, that they could not be understood 
commanding one another, because they would not understand God 
justly commanding them al) they also reaped this profit, that they 
were forced to leave off that bad worke, and with al to seeke more 
ample habitations, who If they had there more increased in num- 
ber and strength, ivould without doubt (saith S. Chrysostom) have 
attempted worse things. And infinit manslaughter would have 
been committed amongst so manie, for possession of that one citie 
and towre. Finally the Fathers note, that as God wrought here 
much good by division of tongues, so he wrought much more by 
communion of tongues given to the Apostles, therby inabling them 
to gather one Church of al tongues and nations. 

Genesis xxxii. 7. Douay, 1635. Jacob feared exceedingly and 
being sore afraid divided the people that was with him, the flockes 
also and the sheep, and the oxen, and the camels, into two troups. 

1635. — Justly may we mervel, why Jacob, so often assured by 



EXTRAORDINARY AND MISCELLANEOUS. 



535 



God's promises, confirmed by his manie blessings, protected in al 
former dangers, accompanyed the night before with armies of Angels, 
indued also with al virtues, and namely with perfect charitie (which 
expelleth feare) was for al this so vehemently affraid, S. Augustin 
answereth, that he neither distrusted in God, nor did anie unlawful 
thing : but did his owne endeavour wisely and confidently, lest by 
presuming or dispayring he should rather have tempted God then 
trusted in him. The causes of his feare, were in respect of himselfe 
and his brother. For considering God's former promises, benefits, 
and protections, were not to be presumed as absolute signes of his 
perpetual love, but conditional, if himselfe persevered sincerely in 
God's service : and seeing The just man knoweth not whether he 
be worthie of love or hatred, he might dowbt, lest by his twentie 
yeares' conversation among Infidels in Mesopotamia, he had con- 
tracted some sinnes, for which God might suffer him to fal into 
calamitie and affliction. And though he was in deed stil more and 
more vertuous, and consequently more in God's favour and pro- 
tection ; yea so much the more, by how much lesse he presumed of 
his owne good state and merites : yet by the vehement apprehending 
of his brother's inclination to revenge, the greatnes of the occasion 
by procuring the first birth right and his father's blessing from him, 
the newes of his speedie comming towards him with foure hundred 
men, the natural situation of the place, where Esau might easily 
environ him, and (as he humbly thought) his owne unworthines, he 
was possessed with natural feare (such as happeneth to constant 
men) and was sore afflicted for the tender care of his familie. But 
reflecting upon God's goodnes, he prudently disposed of his people 
and flocks, and besought God to protect him and his, by prayer 
qualified with requisite conditions, to wit, with humilitie, not asking 
for his owne, but for Abraham and Isaacs sake, and for God's 
owne promise, acknowledging himselfe to be lesse then God's mercies 
towards him, with gratitude recounting great benefits received, saying, 
With my staffe I passed over this Jordan, and now with two troupes 
I doe returne, with confidence in that God hath said he would dilate 
his seed as the sand of the sea, and with meeknes in sending guifts 
and good words to Esau. Thus finally he pacified him. and so his 
owne feare was turned into joy. 

Genesis xlvii. 30. Douay, 1635. — But I wil sleep with my 
fathers, and take me away out of this land, and burie me in the 
sepulchre of my Ancesters. To whom Joseph answered I wil doe 
that thou hast commanded. 



536 



DOCTRINES OF THE CHURCH 01' ROME. 



1635. — Albeit neither the lack of burial, nor any crueltie nor 
con turn elie used against dead bodies, can annoy the just, for those 
that hil mens bodies, can afterwards doe them no more harme : 
yet it is both a lawful natural desire, and a spiritual comfort and 
profit, to be buried in special places, where their owne friends, or 
holie persons are buried, or where God is more specialy served, 
Sacrifice and other prayers offered. And so both Jacob and Joseph 
desired to rest in the land of Chanaan, where their parents were 
buried, and where Christ should be borne, and redeeme mankind. 
But worldlie pomp and honour of funerals are rather the comfort of 
the living, then the reliefe of the departed, as S. Augustin teacheth 
in Psalm cxv. For in the sight of men, the troup of servants 
(saith S. Augustine) made solemne and glorious exequiss to the 
rich glutton, that was cloathed in silk, and fared delicately in his 
life, but in the sight of God, the Angels ministerie made farre more 
excellent to poore Lazarus, though they caried not his bodie into a 
marble tombe, but his soule into Abraham's bosome. 

Genesis xlvii. 31. Douay, 1635. — And he said: Sweare then 
to me, Who swearing Israel adored God, turning to the bed's 
head. 

1635. — Saint Paul alleadging this place saith, Jacob adored the 
top of (Joseph) his rod, folowing the septuagint, who for the same 
Hebrew word (being without points, that is, without vowels) in this 
place say, rod, and in the next chapter (verse 2) interpret bed. 
For Matteh signifieth a rod, and Mittah a bed. The Latin there- 
fore translating bed, as the Hebrew is pointed, and the septuagint, 
and S. Paule reading rod, both are true, and both together expresse 
the whole action, that Jacob taking Joseph's rod into his hand, and 
turning to the bed's head, leaned on the top of the rod, and adored 
not only God, the Lord and giver of all good, but also his sonne 
Joseph now the chiefe ruler and Prince of Egypt as S. Augustin 
expoundeth. And herein saith S. Chrysostom, Joseph's dreame 
was fulfilled that the sunne and moone should adore him. The 
like saith Theodoret. And Procopius addeth that Jacob adoring 
Joseph's rod, adored also Christ's kingdome, prefigured by the same 
rod. But how adoration of creatures redoundeth to the honour of 
God, more is noted upon the said place of S. Paul, Heb. xi. 

1816, 1843.— S. Paul (Heb. xi. 21,) following the Greek trans- 
lation of the Septuagint, reads adored the top of his rod. Where 
note that the same word in the Hebrew, according to the different 



EXTRAORDINARY AND MISCELLANEOUS. 



537 



pointing of it, signifies both a bed and a rod. And to verify both 
these sentences, we must understand that Jacob leaning on Joseph's 
rod adored, turning towards the head of his bed ; which adoration, 
in as much as it was referred to God was an absolute and sovereign 
worship ; but in as much as it was referred to the rod of Joseph, as a 
figure of the sceptre, that is, of the royal dignity of Christ, was only 
an inferior and relative honour. 

Genesis xlviii. 14. Douay, 1635. — Who stretching forth his right 
hand, put it upon the head of Ephraim the yonger brother : and the 
left upon the head of Manasses, that was the elder changing hands. 

1635. — As nature hath made the right hand readier to move, 
stronger to worke and resist, and apter to frame and fashion anie 
thing, so generally we use it more than the left. And when we use 
both hands at once, we ordinarily applie the right hand to the 
greater and more excellent effect, both in spiritual and corporal 
things. As in confirmation of fidelitie or friendship, in blessing, 
writing, fighting, playing, and in most other things, we use the right 
hand, either only or chiefly. So the Patriarch J acob laid his right 
hand upon Ephraim, knowing by prophetical spirit that he should 
be preferred before his elder brother Manasses. Literally fulfilled 
in Josue, Jeroboam and other chief Princes of Ephraim's issue. 
And mystically in the Gentiles, being later called of God, and yet 
preferred before the Jewes. 

By this he made a crosse prefiguring the crosse of Christ. 

Genesis xlix. 17. Douay, 1635.' — Be Dan a snake in the way, 
a serpent in the path, byting the hooffes of the horse, that his rider 
may fal backward. 

1635. — This prophecie most ancient fathers understood of Anti- 
christ, namely, S. Iraneus, S. Hypolitus, and many others upon the 
7th chapter of the Apocalyps, where they suppose S. John did 
omit Dan from amongst the elect of the Israelitical Tribes, and in 
detestation of Antichrist, to be borne of that tribe. And certaine 
it is, that the Jewes wil receive and folow him for their Messias, as 
our Saviour himselfe saith : Which maketh it very probable, that he 
shal be a Jew borne, else they would not so easily admit him. 

Exodus ii. 3. Douay, 1635.— And when now she could not con- 
ceale him, she tooke a basket made of bulrishes, and dawbed it with 
bituine and pitch ; and put within it the litle infant, and laid him 
in a sedgie place by the river's brinke. 

1635. — These godlie and prudent parents, considering that when 



538 



DOCTRINES OF THE CHURCH OF ROME. 



the Egyptians should perceive such an infant to be borne and not 
drowned according to the King's edict, they would destroy both the 
child and whole familie : to avoid the greater danger, choose the 
lesse. To bring him to the water-side, not omitting their own in- 
dustrie, as wel by closing him in a basket, that would draw no water, 
as by setting his sister to watch what became of him : that if better 
successe happened not the first day, the mother might at evening give 
him suck, and minister other necessaries ; and so expect another day 
or manie dayes God's providence, til his divine pleasure should more 
appeare. Josephus writeth that Amram Moyses father, being solici- 
tous, when his wife was great, how to save the infant if it were a 
man-child, God revealed to him, that she had conceived a sonne, 
who should not only be saved from Pharoa's fury, but also be the 
deliverer of the whole Hebrew nation from thraldome and servi- 
tude of the ^Egyptians. Wherupon they assuredly trusted that God 
would protect and prosper him, yet so, if they did their owne endea- 
voure, which S. Augustin teacheth to be alwayes necessarie. 

Exodus vii. 8. Douay, 1635. — But I wil indurate his hart, and 
wil multiplie my signes, and wonders in the land of iEgypt. 

1635 — According to our purpose mentioned in the Annotations 
upon the 9th chapter to the Romanes, we shal here recite the summe 
of S. Augustine's Doctrine, touching the hard question : How God 
did indurate Pharaoes hart. And withal we shal briefly expli- 
cate, according to the doctrine of the same, and other most learned 
Fathers of the Church, the true sense of this and like places, by 
which Zuinglius, Calvin, and other sectaries, would prove that God 
not only permitteth, but also commandeth, inclineth, inforceth, and 
compelleth men to doe that which is sinne : yea that God is the 
author, internal mover, and inforcer, that man transgresseth ; though 
they denie that God sinneth or is cause of the malice of sinne. For 
example, Zuinglius, saith, The divine power itself is author of that 
thing, which to us is injustice, but to him in no wise is. And a litle 
after, When therfore God maketh Angel and man transgressor, 
yet himself is not made a transgressor. Therefore the self-same act, 
as adulterie, or manslaughter, as it is of God the author, mover, in- 
forcer, is a worke, is not a crime ; but as it is of man, is a crime, 
and a wicked act. Calvin affirmeth that the divel and the whole 
band of the wicked can not conceive, nor endeavour, nor doe anie 
mischief, But so farre as God permitteth, (which al Catholikes firmely 
believe) nay but so far as he commandeth : which al Catholikes 



EXTRAORDINARY AND MISCELLANEOUS. 



539 



abhorre and detest. Likewise alleadging God's words, saying he had 
aggravated and hardned Pharaoes hart, affirmeth, that which 
God did more, besides not mollifying his hart, was, that he com- 
mitted his hart to Satan, to be obdurated ivith obstinacie : making 
God the author, and Satan only the minister of hardning Pharao's 
hart. Beza, folowing this race, sayth, God so worketh by evil in- 
struments, that he doth not only suffer them to worke, nor only 
moderateth the event, but also stirreth them up, driveth them forward, 
moveth them, ruleth them, and (which is most of al) even createth 
them, that by them he may ivorke, that which he appointed. Al 
which (saith he) God doth rightly, and luithout anie injustice. So 
indeed these men say, when they are pressed with the blasphemous 
absurditie, that they make God author and cause of sinne, which 
necessarily and evidently foloweth of their doctrine. For by the very 
light of nature it is cleere, that the commander, or inforcer, is authour 
of that evil which another doth by his commandement or inforcement, 
and by al law of nature and nations divine and humane, is condemned 
as culpable and guiltie of the fault, which the other committeth : but 
these Ministers say, (in the places above cited) God commandeth, 
inforceth, and worketh al that a sinner doth : ergo, God by this 
doctrine must be authour, culpable, and guiltie of sinne. Which is 
so blasphemous, and horrible to Christian eares, that they dare not 
say it in expresse termes. 

Seeing then God is said to have indurated Pharaoes hart, and al 
confesse that induratione of hart is a most grievous sinne, the con- 
troversie is ; Whether God commanded, inforced, and wrought the 
induration in Pharaoes hart, or onlie permitted it ? or What els God 
did to Pharao, wherby his hart was indurate ? and, finally, by whom 
it was properly indurate, by God, or by Pharao himselfe ? Al which 
S. Augustin explicateth, laying first this ground (which everie 
one is faithfully and firmely to believe) that God never forsaketh any 
man, before he be first forsaken by the same man : yea God also long 
expecteth, that a sinner which much and often offendeth, convert and 
live. But when the sinner abideth long in his wickednes, of the mul- 
titude of sinnes riseth desperation, of desperation is ingendered obdu- 
ration. For when the impious is come to the depth of sinnes, he 
contemneth. Obduration therefore commeth not of God's power com- 
pelling, but is ingendered by God's remisnes or indulgence, and so 
not divine power, but divine patience, did harden Pharaoes hart, 
How often soever therfore our Lord sayth : I wil indurate the hart 



540 



DOCTRINES OF THE CHURCH OF ROME. 



of Pharao, he would nothing els to be understood, but, I wil sus- 
pend my plagues and punishments, wherby I wil permit him through 
mine indulgence to be obdurate against me. Perhaps some wil aske, 
why did God by sparing him let him be indurate ? why did God 
take from him his wholsome punishment ? I answer securely ; this 
was done, because Pharao, for the huge heap of his sinnes, deserved 
not as a child to be corrected unto amendment, but as an enemie 
was suffered to be indurate. For of them, whom God's mercie 
suffereth not to be indurate, it is written ; God scourgeth everie 
child whom he receiveth. And in another place. Whom I love I 
correct and chastise. Againe : Whom God loveth he chastiseth. 
Let no man therfore with Paganes and Manichees presume to re- 
prehend or blame God's justice, but certainly believe that not God's 
violence made Pharao indurate, but his own wickednes, and his un- 
tamed pride against God's precepts. Againe, what els is it to say, 
I wil indurate his hart, but when my grace is absent from him, his 
owne wickednes wil obdurate him ? 

To know this by examples ; water is congealed with vehement 
cold, but the heat of the sunne comming upon it, is resolved, and 
the sunne departing, it freezeth againe. In like manner by the 
lasines of sinners charitie waxeth cold, and they are hardned as yse : 
but when the heat of God's mercie commeth upon them, they are 
againe softned. So Pharao without pit tie or compassion afflicting 
the Hebrewes, became as hard as yse, but God's hand touching him 
with afflictions, he made humble supplication, that Moyses and 
Aaron would pray to God for him, promising what they demanded : 
againe, when the plagues were removed, he was more indurate against 
God and his people then before. Wherby we see God's gentlenes, 
indulgence, and sparing of Pharao, not his rigour, nor his wil or set 
purpose, but his permission, and Pharaoes owne wilful malice hardned 
his hart, and brought him to obstinate contempt of God's command- 
ments. And therfore God did only indurate him, in that common 
phrase of speaking, as a father or a Maister having brought up his 
child or servant delicately, and not sufficiently punished his frequent 
faults, wherby he becommeth worse and worse, desperate and obdu- 
rate, at last the father or maister sayth : I have made thee thus bad 
as thou art, I by sparing thee and suffering thee to have thine owne 
pleasure, have nourished thy perversenes and carlesnes ; yet he sayth 
not this, as though by his wil and intention, but by his goodnes and 
gentlenes, the man became so wicked. It may here be demanded 



EXTRAORDINARY AND MISCELLANEOUS. 



541 



againe, why did not our Lord so mercifully punish Pharao, as wholy 
to reclaim him ? for it seemeth that had beene greatest mercie : and 
God dealeth so with some, why doth he not with al, that al might 
be saved? First, it is most justly and rightly ascribed to their 
iniquitie, which deserve to be indurate : againe, why this sinner is 
reclaimed, and not another of the same il deserts, is to be referred to 
God's inscrutable judgements, which are often secret, never unjust. 
Let it therefore suffice piously and humbly to believe that as Moyses 
testifieth, God is faithful and without any iniquitie, just and 
rigid. And as the Royal Prophet also professeth, Thou art not a 
God that wils iniquitie, and as the Apostle teacheth, there is no 
iniquitie with God. By al which and some more to the same effect 
(which we omit), S. Augustine concludeth againe, that properly 
Pharao hardned his owne hart, God only by bestowing benefits upon 
him, which he abused, and not plaguing him so much as he deserved, 
but letting him live, and reigne, and persecute the Church for the 
time, until he and al his armie were in the middes of the sea. 
Whither (as the same learned father noteth) their owne desperate 
boldnes drew them, vaine furie through their owne madnes provoking 
them to goe so farre, where God not working, but onlie ceasing to 
continue his miracle, the waters returning to their owne nature, and 
meeting together involved and drowned them al. 

Other like expositions the same learned father hath in other 
places. He teacheth that Pharao being already so wicked, through 
his owne fault, other things were done to him and his people, which 
partly were to the correction of others, and might have been to his, 
but he abusing al, became worse and worse, by God's suffering and 
dispensation, not only for his just, but evidently just punishment. 
Touching the ground of tentation he alleadgeth the Apostle saying, 
Everie one is tempted of his owne concupisense, abstracted and 
allured : but touching one kind of God's punishing some, that are 
overwhelmed in obstinate sinnes, he alleadgeth the saying of another 
Apostle, God hath delivered them into passions of ignominie, and 
into a reprobate sense to do those things that are not convenient, for 
God delivereth them (sayth he) conveniently ; that the same sinnes 
are made both punishments of sinnes past, and are deserts of punish- 
ments to come. Yet he maketh not the wils evil, but useth the evil 
as he wil, who cannot wil anie thing unjustly. Againe, It appeareth, 
(sayth he) that the causes of induration of Pharaoes hart, were not 
only for that his Inchanters did like things (to those which Moyses 



542 



DOCTRINES OF THE CHURCH OF ROME. 



and Aaron did,) but the very patience of God, by which he spared 
him, God's patience according to men's harts is profitable to some to 
repentance, to some unprofitable to resist God, and persist in evil ; 
yet not of itselfe unprofitable, but through the evil hart. 

Briefly, / have hardned Pharaoes hart, that is, I have been 
patient over him and his servants. God doth not indurate by im- 
parting malice, but by not imparting mercie (or grace). God is said 
to indurate him whom he wil not mollifie. So, to make him blind 
whom he wil not illuminate. So also to repel him, whom he wil not 
cal. And (6th chap.) what is that to say, i" wil indurate his hart, 
but I wil not mollifie it ? — (chap, xiv.) It ought to have availed 
Pharao to salvation, that God's patience deferring his just and de- 
served punishment, multiplied upon him frequent stripes of miracles, 
or miraculous punishments, (chap, xv.) Did not Nabucodonosor 
repent being punished after innumerable impieties, and recovered the 
Kingdom which he had lost ? But Pharao by punishment became 
more obdurate, and perished. Both were men, both Kings, both 
persecutors of God's people, both gently admonished by punishments. 
What then made their ends divers, but that the one feeling God's 
hand mourned in remembrance of his owne iniquitie, the other by 
his free wil fought against God's most merciful veritie ? 

Neither is this the doctrine of Saint Augustin alone, but of other 
doctours also. Origen saith ; the Scripture sheweth manifestly, that 
Pharao was indurate by his owne wil. For so God sayd to him ; 
Thou wouldest not ; If thou wilt not dismisse Israel. 

S. Basil sayth, God beginning with lesse scourges, proceeded with 
greater and greater to plague Pharao, but did not mollifie him, 
being obstinate, neither yet did punish him with death, until he 
drowned himself, when he presumed through pride to passe the same 
way by which the just went, supposing the red sea would be passable 
to him, as it was to the people of God. S. Chrysostom. — God is 
sayd in holie Scripture to have indurate some, and delivered some 
into reprobate sense, not for that these things are done by God, 
(comming indeed of man's owne proper malice) but because God 
justly leaving men, these things happen to them. And He de- 
livered (into reprobate sense) is nothing els, but he permitted. It 
is the manner of holie Scripture to cal the permission of God his 
act. As, he hath given them the spirit of compunction : eyes, that 
they may not see, and eares that they may not heare, and the 
like, al which are to be understood not as proceeding of God's action, 



EXTRAORDINARY AND MISCELLANEOUS. 



543 



but as of God's permission, to wit, for man's free power of working. 
S. Hierome. — Not God's patience is to be accused, but their hardnes 
who abuse God's goodnes to their owne perdition. Theorodet. — 
It is to be noted that if Pharao had been evil by nature, he had 
never changed his mind. And (after divers mutations recited, how 
sometimes he would dismisse Israel, other times he would not,) al 
these, saith he, Moyses recorded to teach us, that neither Pharao 
was of perverse nature, neither did our Lord God make his mind 
hard and rebellious. For he that now inclineth to this part, now to 
that, plainly sheweth free wil of the mind. S. Gregorie. — God is 
said to indurate by his justice, when he doth not mollifie a repro- 
bate hart. And our Lord is sayd to have indurated Pharao's hart, 
not that he brought the hardnes itselfe, but for that his deserts so 
requiring, he did not mollifie it with sensibilitie of feare infused from 
above. S. Isidorus — Sinne is permitted for punishment of sinne, 
when a sinner for his desert forsaken of God, goeth into another 
worse sinne. 

Finally, conference of holie Scriptures, as in other hard places, so 
in this, giveth light for better understanding therof. For divers 
places do not only show that in all these resistances, mutations of 
mind, and obstinacie of hart, Pharao was never deprived of free wil, 
as the Doctours before cited doe note, but also expresly attribute the 
act of induration to himself. Pharao seeing that rest ivas given, 
he hardned his owne hart, where the Latin readeth in the passive 
voice, ingrauatum est cor Pharaonis, Pharao's hart was hardned, 
which is more obscure, the Hebrewe sayth actively, and the Pro- 
testants so translate, Pharao hardned his hart this time also. Like- 
wise (ix. 7) the Hebrew sayth, Pharao's hart hardned itselfe. Also 
(verse 35), He hardned his owne hart, he and his servants, (xiii. 15) 
— When Pharao had indurated himselfe. And (1 Reg. vi. 6) , Why 
doe you harden your harts, as iEgypt and Pharao hardned their 
harts ? Al which are reconciled with the other texts, that say God 
indurated Pharao's hart, understanding that phrase in like sense 
to this, (xv. 4) God hath cast Pharao his chariots and his armie 
into the sea. Where God only permitted, and no way forced Pharao 
and his armie to follow the Hebrewes between the walles of water. 
As before is here noted out of S. Basil, and S. Augustin, and the 
text itselfe maketh it evident. Againe manie other places confirme, 
that not God, but the sinner's owne wilfulnes, is the proper cause of 
his sinne. God hath given him place for pennance — (Job xxiv. 23,) 



544 DOCTRINES OF THE CHURCH OF ROME. 

and he abuseth it unto pride. — (Eccl. viii. 11.) Because sentence is 
not quickly pronounced against the evil, the children of men commit 
evils without al feare. — (Hosee xv. 9.) Perdition is thine Israel, 
only in me thy help. — (Rom. ii. 4.) The benignitie of God bringeth 
thee to pennance : but according to thy hardnes, and impenitent 
hart, thou heapest to thyselfe wrath. (Ephes. iv. 19.) Gentiles 
have given up themselves to impudicitie (or wantonnes). And 
manie like places shew, that God is not the mover, author, nor forcer 
of anie thing, as it is sinne : but man himselfe is the author by wil- 
fully consenting to tentations of the divel, the flesh, and the world, 
and by abusing God's benefits and resisting his Grace. 

1810, 1843. — Not by being the efficient cause of his hardness of 
heart ; but by permitting it : and by withdrawing grace from him 
in punishment of his malice, which alone was the proper cause of his 
being hardned. 

Exodus vii. 11. Douay, 1635. — And Pharao called the wise men 
and the enchanters, and they also by Egyptian enchantments and 
certain secrecies, did in like manner. 

1635. — True miracles being above the course of al created nature, 
cannot be wrought but by the power of God ; who is truth itselfe, 
and cannot give testimonie to untruth, and therfore they certainly 
prove that to be true, for which they are done. Other strange 
things done by enchanters, false Prophets, and divels, are not indeed 
true miracles ; but either sleigh ts by quicknes and nimblenes of 
hand, called legier-demain, conveying one thing away and bringing 
another : or false representations deceiving the senses and imagi- 
nations of men, by making things seeme to be that they are not, or 
els are wrought by applying natural causes knowen to some, espe- 
cially to divels : who also by their natural force can doe great 
things, when God permitteth them. And so by enchantment and 
certaine secrecies, these sorcerers either conveyed away the rods and 
water, and brought dragons and bloud in their place, and more frogs 
from other places, or els by the divels using natural agents turned 
rods into serpents, water into bloud, and other matter into frogs ; al 
which might be done naturally in longer time, and by the divel in 
short time. But manie things are wholy above the divel's power ; 
as to destroy the world, to change the general order thereof, to create 
of nothing ; to raise the dead to life ; to give sight to the borne 
blind ; and the like, which are only in God's power. In things also 
divels naturally cau doe, they are much restrayned by God's goodnes, 



EXTRAORDINARY AND MISCELLANEOUS. 



545 



lest they should deceive or hurt mankind at their pleasure. So these 
Enchanters fayled in the fourth attempt, not able to make more 
samples, nor anie more such prodigies, and were only permitted to 
produce such serpents as were devoured by Aaron's serpent ; and 
to change water into bloud ; and to increase the number of frogs, 
for the greater plague and no profite of the ^Egyptians, neither 
could they remove anie plague. Nay themselves were so plagued 
with boyles, that for paine, or for shame, they could not stand 
before Moyses. 

It is further to be observed, that whensoever anie have attempted 
to worke miracles to prove false doctrine, they have failed, and by 
God's providence been confounded. As when Baal's false Prophets, 
crying to their false Gods from morning til noone, could not bring 
fire for their sacrifice : and yet the divel brought fire to burne Job's 
sheep and servants: God permitting the one, and not the other. 
God also for a time suffered Simon Magus to make shew of miracles, 
and at last (as Egesippus and manie others testifie) to flie into the 
ayer, as though he would have ascended into heaven, but S. Peter 
praying to God, the Magician notwithstanding his wings wherewith 
he presumed to flie, fel downe and broke his legs, that he could not 
goe. To omit manie examples, Gregorius Turonensis witnesseth, 
that one Cyrola an Arian Patriarch, pretending to obtaine of God 
sight to a man, that fayned himselfe blind, the man was presently 
blind indeed, and exclaiming, cryed : Take here thy money which 
thou gavest me to deceive the world, restore me my sight which I 
had even now, and by thy persuasion, and for this money, I fayned 
to want. It happened worse to one Bruley, a poore man in Geneva, 
whom Calvin with w r ords and money perswaded to fayne himselfe 
dead, and so pretending to raise him to life, the man was found dead 
indeed, and not he but his wife (having consented to the devise) 
lamented in earnest, enveighing against that false Apostle, calling 
him a secret theefe, and a wicked murderer, that had killed her 
husband. And besides the woman's unexpected outcrie, and asse- 
veration that her husband was not dead before, but that through 
Calvin's perswasion and promises to relieve them with almes they 
so feyned, al Geneva did know that Calvin endeavoured to raise the 
man, and could not. These and manie others have attempted and 
could doe nothing, but against themselves. 

Al the danger is when indeed wonders are done that may seeme 
to be miracles. Against such therfore God's providence more par- 

2 N 



546 DOCTRINES OF THE CHURCH OF ROME. 

ticularly assisteth his servants divers waves. 1st. He warneth al 
to stand fast when such tentations happen. Deut. xiii. — If there 
rise among you a Prophet, or one that sayth he has seen a dreame, 
and fortelleth a signe, and a wonder, and it coinmeth to passe which 
he spake, and he say to thee : Let us goe and folow strange Gods, 
whom thou knowest not, and let us serve them, thou shalt not heare 
the words of that Prophet, or dreamer. In like manner our Saviour 
fortelling that false Christs and false Prophets, shal by great signes 
and wonders, seduce many, warneth al saying, Loe I have foretold 
you. If therfore they shal say unto you : He is in the desert, goe not 
out. Behold in the closets believe it not. 2nd. God suffered not the 
enchanters of JEgypt, nor Simon Magus long, and for the elect, the 
dayes of Antichrist's dangerous persecution shal be shortened. 3rdly. 
Holy Scripture so describeth Antichrist, and his actes, as when he 
commeth he may be sooner knowne. Our Saviour sayth : the Jewes 
wil receive him. S. Paul calleth him the man of sinne, importing 
one singular man, and the same replete with al wickednes, extolled 
above al that is called God, or is worshipped, neither worshipping 
true God, nor other false God above himselfe. He shal be deadly 
wounded and cured. Not only he shal shew strange wonders, but 
also one of his Prophets shal bring fire from the firmament, and his 
image shal speake. 4thly. As our Lord gave power and authoritie 
to his great prophet Moyses against the iEgyptian Enchanters, in 
the end of the law of nature, before the written law, and to his first 
chief Vicar S. Peter, in the beginning of the law of grace, to con- 
troule and confound Simon Magus : so he wil send his two reserved 
great Prophets Enoch and Elias neer the end of the world, to resist 
Antichrist and to teach, testifie, and confirme with their bloud the 
doctrine of Christ. For they shal be slaine, and rise againe after 
three dayes, and ascend into heaven. Then Antichrist holding him- 
selfe most secure, shal sudainly be destroyed. 

Exodus xv. 25. Douay, 1635. — But he cried to our Lord who 
did shew him a piece of wood : which when he had cast into the 
waters, they were turned into sweetnesse. There he appointed him 
precepts and judgements, and there he proved him. 

1635. — The wholesome wood of the crosse made the bitter sea of 
Gentiles sweet. 

Exodus xix. 1. Douay, 1635. — In the third month of the de- 
parture of Israel out of the land of Egypt, this day they came into 
the wildernesse of Sinai. 



EXTRAORDINARY AND MISCELLANEOUS. 



547 



1635. — The first day of the third month the children of Israel 
came into the desert of Sinai. So counting sixteene dayes remaining 
of the first month when they parted from iEgypt, al the second 
month of thirty dayes, this first day of the third month, and three 
dayes more, in which they were sanctified by washing and other 
ceremonies (verse 10) the law was given the fiftieth day, in figure 
of the law of Christ, promulgated on Whit Sunday, the fiftieth day 
after our redemption. Whereby we see mervelous correspondence of 
divine Mysteries, in the old and new Testament. 

Exodus xxxii. 4. Douay, 1635. — Which when he had received, 
he formed them by founders worke, and made of them a molten 
calfe. And they sayd, These are thy Gods Israel, that have 
"brought thee out of the land of iEgypt. 

1635. — No other reason can be imagined, why the people falling 
to Idolatrie, required the image of a Calfe, rather than of anie other 
thing, but for that they thought the blacke calfe with white spots, 
called Apis, or Serapis, whom they saw the ^Egyptians esteemed 
most of al their Gods, to be the chiefe, or onlie God. And therfore 
to this famous Idol they ascribe the benefit of their deliverie from 
bondage, saying : These are thy Gods, Israel, that have brought 
thee out of the land of uEgypt. So they ment not to worship our 
Lord, the true God, in that image, as Calvin would have it, but the 
very calf whose image it was, for adoring immediately the calves 
image, and immolating hosts to it, (verse 8) they protested that to 
be their God, which the image represented. This appeareth also, 
Deut. xxxii. 18 — God that begat thee thou hast forsaken, and hast 
forgotten our Lord the creatour; and Psalm cv. 21 — They forgot 
God which saved them. 

Exodus xxxii. 11. Douay, 1635. — But Moyses besought the 
Lord his God, saying, Why Lord, is thy furie angrie against thy 
people, whom thou hast brought forth of the land of iEgypt, in 
great power, and in a strong hand ? 

1635. — Albeit Moyses with most humble submission prayed for 
the people, which God so accepted, that he was therby pacified, 
(verse 14) yet Calvin here condemneth him of arrogancie and pride, 
as though he imperiously prescribed law to God, spoyling him of his 
justice. Much otherwise S. Hierom, commending his fervent 
charitie, doubteth not to say : The servant's prayers hindred God's 
power, because God himself saying suffer me, that my furie may 
be angrie against them, and that I may destroy them, sheweth 

2 n 2 



548 



DOCTRINES OF THE CHURCH OF ROME. 



his divine providence to be such, as he might be staied from doing 
that which he threatened. 

Exodus xxxii. 13. Douay, 1635.— Remember Abraham, Isaac, 
and Israel, thy servants, to whom thou swarest by thine owne self, 
saying ; I wil multiplie your seed as the starres of heaven ; and this 
whole land, whereof I have spoken, I wil give to your seed, and you 
shal possesse it alwayes. 

1635. — It much troubled Calvin, that for obtaining pardon for 
the people, the Patriarchs are mentioned, for whose sake and merits, 
mercie and protection was promised by God, Gen. xviii., prophecied 
by Jacob, Gen. xlviii. performed here, and in manie other places. 
And it is a vaine evasion to say : God shewed his mercie for his 
promise sake only ; for he promised the same for their merits ; as 
appeareth in the places alleaged : Though al merits proceed from 
God's grace, first given without mercies. 

Exodus xxxiv. 1. Douay, 1 635. — And after this he said ; Cut 
thee two tables of stone, like unto the former, and I wil write upon 
them the words, which the tables had which thou hast broken. 

1635. — The first tables being broken, yet others are made : so 
though the first grace given in baptisme be lost, yet there remaineth 
penance, as the second table of saftie after shipwrake. — S. Hierom. 

Exodus xl. 32. Douay, 1635. — The cloud covered the tabernacle 
of testimonie, and the glorie of our Lord filled it. 

1635. — Without al doubt, saith S. Augustin, Moyses prefigured 
other persons when he entered into the cloud on Mount Sinai, and 
others now when he could not enter into the tabernacle replenished 
with the glorie of God. In Sinai he signified those that penetrate 
the profound mysteries of Christ, here the Jewes who understand not 
the same. 

Exodus xxxix. 29. Douay, 1635. — They made also the plate of 
sacred veneration of most pure gold, and they wrote in it with the 
worke of a lapidarie : The holie of our Lord. 

1635. — Alexander the Great seeing Jaddus, the . high Priest, 
bearing this venerable plate on his forehead, with great reverence 
went unto him, and adored the name of God written in the plate. 
— Josephus. 

Leviticus xi. 4. Douay, 1635. — But whatsoever indeed cheweth 
the cud, and hath an hoofe, but divideth it not, as the camel, and 
others, that you shal not eate, and among the uncleane you shal re- 
pute it. 



EXTRAORDINARY AND MISCELLANEOUS. 



549 



1635. — In the first age of the world, before Noe's floud, and so 
forward by tradition ; and after by the written law, some living 
creatures were reputed uncleane, and forbid to be eaten or offered in 
sacrifice. Not as evil of themselves, for every creature of God is 
good, by nature and creation, but this distinction and prohibition 
was made in the Old Testament, for just causes, as the ancient 
fathers note specially there. First, for instruction of the people much 
inclined to idolatrie, God distinguished al beasts, birds, and fishes 
into cleane and uncleane, wherby al men might know that none of 
them is God. For how can anie man of reason (saith learned 
Theodore) think that to be God which either he abhoreth as un- 
cleane, or offereth in sacrifice to the true God, and eateth thereof 
himself? Secondly, God commanded this observance to exercise 
his people in obedience, with precepts no*t otherwise necessarie, but 
because he so commanded. As at first he commanded Adam not to 
eate of the tree of knowledge of good and evil. The transgression 
wherof brought al mankind into miserie. From which againe Christ 
by his obedience redeemed us. For observation of this law old 
Eleazarus, and the seven brethren with their Mother, did give their 
lives, rather then they would eate swine's flesh, and for the same are 
glorious Martyrs, as testifie S. Cyprian, and the whole Church cele- 
brating their feast the first day of August. Thirdly, and most 
specially these observations were commanded for signification of 
vertues to be embraced, and of vices or sinnes to be avoided. Such 
beasts therfore were holden for cleane, and allowed for man's food, 
as divide the hoofe, and ruminate, or chew the cud, signifying dis- 
cretion between good and evil ; and diligent consideration, or medi- 
tation of God's law ; and the beasts which lack those two properties 
of dividing the hoofe, and chewing the cud, or either of them, were 
reputed uncleane, signifying such men as care not whether they doe 
wel or evil, or do not ruminate, and meditate good things, which 
they heare or read, forgetting or neglecting what is taught them. 
Likewise the fishes that have finnes and scales, which signify ele- 
vating of the mind, and austeritie of life, were counted cleane ; but 
those that want either of the same were uncleane and prohibited. 
Also certaine birds were esteemed cleane and allowed to be eaten ; 
others uncleane and forbid. As the eagle signifying pride ; the 
griffan, tyrranie ; the osprey, oppression ; the kite, fraud ; the 
vultar, sedition ; al kinds of ravens, carnal voluptuosnes : the ostrich, 
worldly cares ; the owle, slouth or dulnes in spiritual things ; the 



550 



DOCTRINES OF THE CHURCH OF ROME. 



sterne, double dealing ; al kinds of haukes, crueltie ; the schrich- 
owle, luxurie ; the diver, glutony ; the storke, envie ; the swanne, 
hypocrisie ; the anocratal, avarice ; the parphirion, selfe ml ; the 
herodian, a bloudie minde ; the caladrion, much babbling ; the lap- 
wing, desolation of mind, or desperation ; the bat, earthlie policie : 
and the like in other birds, beastes, and fishes. Al agreeable to that 
time (in which saith S. Augustin,) those things were to be forshewed, 
not onlie in words, but also in facts, which should be revealed in latter 
times, and being now revealed by Christ, and in Christ the burdenous 
observances are not imposed to the faithful gentiles, to whom yet the 
authoritie of the prophecie is commended. To the same effect S. 
Hierom, and out of whom and others S. Thomas explicateth at large, 
that which we have here briefly noted. 

Leviticus xvi. 2. Doua/, 1635. — And he commanded him saying : 
Speake to Aaron thy brother, that he enter not at al times into the 
Sanctuarie, that is within the veile before the propitiatorie, wher- 
with the arke is covered, lest he die (for in a cloud wil I appear over 
the oracle.) 

1635. — Only once in the yeare the high priest, and no other 
entered into Sancta Sanctorum, signifying that heaven was not open 
to any saint before Christ's passion. 

1816, 1843. — No one but the high Priest, and he but once a-year, 
could enter into the sanctuary : to signify that no one could enter 
into the sanctuary of heaven till Christ our high priest opened it by 
his passion. 

Leviticus xviii. 6. Douay, 1635. — No man shall approach to her 
that is next of his bloud, to reveale her turpitude. I the Lord. 

1635. — Mariage is forbid first and most strictly by the law of 
nature, in al degrees in the right line ascending and descending, both 
in consanguinitie and affinitie. S. Paul testifying that, among the 
heathen, no man could have his fathers wife. And in the right 
line God himselfe (who onlie can) never dispensed. Secondarily, the 
first collateral degree in consanguinitie, that is, between- brother and 
sister, by one parent or byboth, is also unlawful by the law of nature, 
except in the beginning of the world, when Adam's children must 
needs marie together, God so ordaining that al mankind should be 
propagated by one man (for of him also the first woman was made) 
but after this beginning it was never allowed, nor perhaps can be 
dispensed withal, at least never was by anie man. Though Beza and 
some English Bezites charge Pope Martin the fifth, to have dis- 



EXTRAORDINARY AND MISCELLANEOUS. 



551 



pensed with one, that had maried his owne natural sister : which 
is a false report. For it was with one, who having committed forni- 
cation with one sister, afterwards maried the other, from whom he 
could not be separated without great scandal, the pretended mariage 
being publike, and the impediment secret, as S. Antonius writeth. 
But besides the right line, and the first collateral degree in con- 
sanguinitie, no other collateral degrees are prohibited by the law of 
nature, but by positive onlie. So this present law, written by Moyses, 
forbad to marie the first collateral degree of affinitie, but the same 
law commanded (Deut. xxv.) that in case a maried man died without 
issue, his brother should marie the widow. Wherby is cleare that 
this degree, and others more remote, were not prohibited by the law 
of nature, for then God would not have made a contrarie general law 
in anie case for the whole nation of the Jewes, his people, and that 
under penaltie to be observed, which is contrarie to the qualitie of 
indulgence or dispensation, and no such necessitie, as in the be- 
ginning of the world. Wherfore al Protestants that say the whole law 
written by Moyses concerning degrees of consanguinitie and affinitie 
is the law of nature, and so pertaineth to Christians, must neces- 
sarily say also, that if now a maried man die without issue, his 
brother must marie his wife. Which specially they denie. It is also 
proved that this and some other degrees expressed in this place, were 
not against the law of nature (which is common to al nations com- 
monly, or easely knowne to al men by discourse of reason) because 
no common wealth among the Gentiles did punish, nor modest men 
forbeare, or reprehend such manages ; as appeareth by Laban, who 
after he had deceived Jacob by giving him one sister for another, 
offered him also the former promised, whom without difficultie of 
conscience he accepted, Gen. xxix., neither did that holy Patriarch 
think it unlawful to keepe them both. And when Judas matched 
his second sonne, and promised the third to the wife of his first 
sonne, he did it according to the custome of that place and time, 
Gen. xxxviii., and Noemi spoke according to the same custome. 
Againe, where this law forbiddeth a man to marie, or companie with 
his wive's sister, it addeth whiles she is living, not prohibiting 
mariage when his first wife is dead. Yet his wive's sister is as 
neare in affinitie as his brother's wife. Likewise the diversitie of 
punishments, Gen. xx., for transgression of this law, either in the 
right line, or in the first collateral degree of consanguinitie, who 
were punished by death : and for transgressing in the first collateral 



552 



DOCTRINES OF THE CHURCH OF ROME. 



degree of affinitie, or in the second either of consanguinitie or affinitie, 
who had less punishments, sheweth that the former degrees are pro- 
hibited by the law of nature, and not the other : for then the viola- 
tion should be like sinne, and punished alike. Finally, it is evident, 
that certaine of these degrees are not against the law of nature, by 
the example of holie Abraham, who in and according to the law of 
nature, maried his brother's daughter called Sarai, otherwise Jescha, 
which mariage God approved by manie blessings. Also Jacob maried 
two sisters together. Two sonnes of Judas maried the same woman 
successively. And Amram (Moyses father) maried his aunt, his 
father's sister. Wherfore seeing neither the first collateral degree 
in affinitie, nor the second collateral in consanguinitie or affinitie, is 
forbid by the law of nature but by positive only, and that both cere- 
monial and judicial lawes of the old Testament ceased in the new, 
and are abrogated by Christ, it resteth proved that the same bind 
not Christians, but as they are renewed and established by the 
Church or Christian commonwealths. And as this is done in tem- 
poral causes by temporal states, partly by renewing and establishing 
the same, which was in the law of Moyses, as by punishing wilful 
murder by death, partly with alteration, as by punishing theft in 
some countries with death, but not adulterie, which were contrarie 
in the old Testament, in like sort the Church of Christ ordaineth 
lawes, altereth, and upon just occasions dispenceth, in al degrees 
of consanguinitie and affinitie, not forbid by the law of nature. 

Leviticus xxi. 17. Douay, 1635. — Speake to Aaron, The man 
of thy seed throughout their families, that hath a blemish, shal not 
offer breads to his God. 

1 635. — If such deformities and defects made men irregular, and 
unmeet to exercise Priestlie function in the old Testament, how 
much more in the Church of Christ. 

Leviticus xxii. 4. Douay, 1635. — The man of the seed of Aaron 
that is a leper, or hath a fluxe of seed, shal not eate of those things 
that are sanctified to me until he be healed : he that toucheth a 
thing uncleane by occasion of that is dead, and he from whom 
issueth seed as it were of copulation. 

1635. — By these accidental uncleannes was prefigured the censure 
of suspension in clergiemen. 

1816. — These corporal defects or deformities, which disqualified 
the priests from officiating in the Old Law, were figures of the vices 
which priests are to beware of in the New Law. 



EXTRAORDINARY AND MISCELLANEOUS. 



553 



Leviticus xxiii. 2. Douay, 1635. — Speake to the children of 
Israel, and thou shalt say to them, These are the festivities of our 
Lord, which you shal cal holie. 

1635. — As other lawes written by Moyses concerning Sacrifices, 
Sacraments, degrees hindering manage, punishments of sinnes, and 
the like, are partly moral, pertaining to the law of nature, partly 
ceremonial, or judicial, which may be altered : so this law of fes- 
tivities is partly moral, for that al men are bound to keep some 
festival dayes, in honour of God, partly ceremonial, and so the 
Sabbath-day was kept holie in the old Testament, the seventh day 
of the weeke, and other feasts, the dayes here prescribed. But these 
particular feasts and times, are abrogated by Christ, whom they pre- 
figured. In so much that now it is not lawful to keep them, for it 
would signifie that Christ were not come, as S. Paul teacheth, 
Romans xiv.) and it were plaine Judaisme, and Heresie con- 
demned by the councel of Laodicea, accursing them that Judaize 
abstayning that day from works. S. Gregorie also refuteth this 
heresie, showing that Antichrist wil embrace it favouring the Jewes. 
In places wherof the next day (which we cal Sunday) is made a 
perpetual holie day, by authoritie of the Church, and called our 
Lord's day. And this change the Protestants confesse to be lawful 
and necessarie, though we have no other expresse scripture, when, or 
by whom it was done, but only that S. John had his revelation in 
our Lord's day, but by perpetual tradition al Christians know, that 
the day after the Sabbath is our weeklie holie day, in memorie of 
Christ's Resurrection the same day ; and in figure of the general 
resurrection of al men, and of life everlasting to the blessed. The 
same reason and authoritie doe also warrant the change of other 
feasts, and institution of new, in honour of God, our Saviour Jesus 
Christ, his Mother, and other Saints, and in memorie of benefits 
received, as here we see in the old testament divers were commanded 
by God, some also instituted long after Moyses, as by Mardocheus 
and other Jewes, and the restauration with new dedication of the 
altar, observed by our Saviour. 

Leviticus xxv. 36. Douay, 1635. — Take not usuries of him, nor 
more than thou gavest, feare thy God, that thy brother may live 
with thee. 

1635. — Jewes for their advantage hold it lawful to take usurie of 
strangers, not observing that it is also commanded often in scripture, 
not to afflict, but to love strangers. 



554 



DOCTRINES OF THE CHURCH OF ROME. 



Argument of Numbers. 

In this book called Numeri are contained (saith S. Hierome) the 
Mysteries of al Arithmetike, or numbering, of the Prophecies of 
Balaam, and of the fourtie two Mansions of the Israelites in the 
desert. Which mystical sense the same Great Doctor as also Saint 
Augustine and other Fathers doe gather of the literal, written by 
Moyses, who here prosecuteth the sacred historie after Genesis and 
Exodus (Leviticus also containing one month) from the second 
month of the second yeare, after the deliverie of the Israelites out of 
Egypt, neer thirty-nine yeares to the last of Moyses life. First 
therfore he reporteth how al the men of twelve tribes were num- 
bered, of the age of twenty yeares and upwards. Likewise the tribe 
of Levi was numbered and imployed partly in priestlie function, the 
rest to assist the Priests. He describeth also the order of marching 
and encamping, the Levites alwayes next and round about the taber- 
nacle : the other twelve tribes in circuite of them on al sides. He 
moreover recordeth certaine notable murmerings, tumults, schismes, 
and rebellions with the events therof, and miserable ends of chief 
seducers, whose great injuries Moyses meekely sustayned with sin- 
gular patience, stil executing his owne function with heroical forti- 
tude. Among which, divers precepts and lawes are partly repeated 
partly added, as wel concerning Religion and God's service as godlie 
policie and civil government of the people, with chastisement of 
offenders. How also their enemies endeavoured to annoy them, 
Balac King of Moab, procuring Balaam the sorcerer, so much as in 
him lay, to curse them, but al in vaine. Yet by carnal fornication 
manie were drawen to spiritual. Both which being punished God 
prospered againe his people, in divers encounters and battailes 
against Infidels. Finally the promised land of Chanaan on both 
sides Jordane is described by limits, which they shal part amongst 
them by lot, the Levites mingled in everie tribe, with their appointed 
cities and commodities for habitation, and the tithes, first fruites, 
oblations, and abundant provision for their maintenance. Cities 
also of refuge are designed for casual man slayers : and a law estab- 
lished that al shal marie within their owne tribes, to avoid con- 
fusion of inheritances. So this booke may be divided into three 
parts. In the first the principal and most perfect sort of the people 
are numbered, and disposed in order according to divers states and 
offices, before they depart from the desert of Sinai, in the nine first 
chapters. Then are related sundrie things, which happened unto 



EXTRAORDINARY AND MISCELLANEOUS. 



555 



them in the rest of their Journey, especially manie and great impe- 
diments, through al which God punishing some, brought the residue 
to enjoy the promised land, from the 10th chapter to end of 33rd. 
Lastly the Countrie of Chanaan is again promised with order so to 
possess and enjoy it, that everie tribe may have and keep their 
several parts, in the three last chapters. 

Numeri iii. 39. Douay, 1635. — Al the Levites, that Moyses and 
Aaron numbered, according to the precept of our Lord by their 
families in the male kind from one month and upward, were twentie - 
two thousand. 

1635. — Immediately before were numbered of Gersonites (verse 
22) 7500, of Caathites (verse 28) 8600, and of Merarites (verse 34) 
6200, which made in al 22,300. Why then are 300 left out of the 
total summe ? especially seeing by and by (verse 43) a smaler, and 
other odde numbers of 273, are expressed, and therupon inferred 
(verse 46) that the first borne of the Israelites did so much exceed 
the Levites. Whereas if the whole number of Levites had been also 
expressed in the general summe, as it is contained in the three par- 
ticular summes, the Levites should exceed the first borne of the 
Israelites by the number of Twenty-seven. For answer to this 
diflicultie, some suppose that the first borne of the Levites were just 
300, and therefore so manie supplying onlie their owne places, there 
remained just 22,000 to supplie the places of the first borne of other 
Israelites, and so the Levites were fewer than those for whom they 
were taken into God's service, by the number of 273. But that the 
first borne of Levites were neither more nor fewer then 300, is not 
evident by the text. Howsoever therfore this doubt be solved, sure 
it is, by Saint Hieroms judgment, that these numbers are mystical. 
And the just number of 22,000 Levites may signifie {saith Origen) 
perfection, required in those that are designed to the particular ser- 
vice of God : as there be also just twenty- two Hebrew letters and 
twenty-two Patriarchs from Adam to Jacob, from whom the 
Israelites descended. 

Numbers viii. 7. Douay, 1635. — According to this rite ; let 
them be sprinkled with the water of lustration, and shave al the 
haires of their flesh ; And when they have washed their garments 
and are cleansed. 

1635. — This water was mixed with ashes of a red cow sacrificed 
without the campe. 

1 816, 1843. — This was the holy water mixed with the ashes of the 



556 



DOCTRINES OF THE CHURCH OF ROME. 



red cow appointed for purifying all that were unclean, it was a figure 
of the blood of Christ, applied to our souls by his holy sacraments. 

Numbers xi. 4. Douay, 1635. — For the common vulgar people 
that came up with them, burned with desire, sitting and weeping, 
the children of Israel being joyned together with them, and said, 
Who shal give us flesh to eate ? 

1635. — These were Egyptians that parted out of their countrie 
with the Israelites, and now murmuring draw others by example to 
the same sinne. 

1816, 1843. — These were people that came with them out of 
Egypt, who were not of the race of Israel : who, by their murmuring, 
drew also the children of Israel to murmur ; this should teach us the 
danger of associating ourselves with the children of Egypt, that is, 
with the lovers and admirers of this wicked world. 

Numbers xi. 15. Douay, 1635. — But if it seeme unto thee other- 
wise, I beseech thee to kil me, and let me find grace in thine eies, 
that I be not molested with so great evils. 

1635. — Prayers of holie men are with submission of their willes to 
God's wil, either expressed or implied. 

Numeri xi. 34. Douay, 1635. — And that place was called, The 
Sepulchres of concupiscence, for there they buried the people that had 
lusted, and departing from the Sepulchres of concupiscence, they 
came unto Haseroth and taried there. 

1635. — By this example and figure S. Paul sheweth that al shal not 
be saved which are baptised, and communicate in the same faith and 
sacraments, but those only which also please God in their workes. 

1816, 1843. — The graves of lust ; or the sepulchres of concu- 
piscence ; so called from their irregular desire of flesh. 

Numeri xii. 10. Douay, 1635. — The cloud also departed that was 
over the tabernacle, and behold Marie appeared white with leprosie 
as it were snow. And when Aaron had looked on her, and saw her 
wholly covered with leprosie. 

1635. — Aaron was not publikely punished, lest thereby he had 
been made contemptible to the people, but was otherwise chastised. 

Numeri xiii. 17. Douay, 1635. — These are the names of the 
men, whom Moyses sent to view the land ; and he called Osee the 
sonne of Nun, Josue. 

] 635. — Changing of his name literally imported the great office of 
chief Duke unto which he was designed, mystically prefigured our 
Lord Jesus, for it is the same name in Hebrew and signifieth 
Saviour. 



EXTRAORDINARY AND MISCELLANEOUS. 557 

Numbers xvii. 2. Douay, 1635. — Speake to the children of 
Israel, and take a rod of everie one of their kindreds of al the Princes 
of their tribes, twelve rods, and the name of everie one thou shalt 
write upon his rod. 

1635. — For more satisfaction to the whole people, God confirmeth 
Aaron's authoritie by a new miracle. 

Numbers xvii. 8. Douay, 1635. — Returning the day folowing 
he found that Aaron's rod in the House of Levi was buded, and the 
buds therof sweling, the blossomes were shot forth, which spreading 
the leaves, were fashioned into almonds. 

1635. — The rod signified the B. Virgin Mother, and the almonds 
Christ, to wit ; the utter pil his humanitie, the shel his crosse, the 
kernel his divinitie : Who pacified by the blond of his crosse al 
things in earth and in heaven. 

This rod without root, neither itselfe planted, nor anie live 
branch ingraffed therin, al dry without juyce or moisture, bringing 
forth buds, flowers, and fruit, was a figure that our Blessed Lady 
should beare a sonne, and remain a virgin. And this example 
evidently demonstrateth that she could so doe, it being no more 
contrarie to nature, that a virgin should conceive, and beare child 
without losse of virginitie, then that the drie rod should bud and 
beare fruite, without ordinarie concourse of nature. 

1816, 1843. — This rod of Aaron which thus miraculously brought 
forth fruit, was a figure of the blessed virgin conceiving and bringing 
forth her Son without any prejudice to her virginitie. 

Numbers xix. 2. Douay, 1635. — This is the religion of the vic- 
time, which the Lord hath appointed. Command the children of 
Israel, that they bring unto thee a red cow of ful age, wherin is no 
blemish, and that hath not carried yoke. 3rd. And you shal deliver 
her to Eleazar the Priest, who bringing her forth without the campe, 
shal immolate her in the sight of al. 4th. And dipping his finger 
in her bloud shal sprinkle it against the doores of the tabernacle 
seven times. 5th. And shal burne her in the sight of al, committing 
as wel her skinne and the flesh as the bloud and the dung to the fire. 
6th. Wood also of the cedar and hyssop and scarlet twice died shal 
the Priest cast into the flame, that wasteth the cow. 7th. And 
then at length washing his garments, and his bodie, he shal enter 
into the campe, and shal be polluted until even. 8th. But he also 
that burneth her, shal wash his garments and his bodie, and shal be 
unclean until even. 9th. And a man that is clean shal gather the 



558 



DOCTRINES OF THE CHURCH OF ROME. 



ashes of the cow, and shal powre them out without the campe in a 
most cleane place, that they may be reserved for the multitude of 
the children of Israel, and for water of aspersion ; because the cow 
was burnt for sinne. 10th. And when he that caried the ashes of 
the cow hath washed his garments, he shal be uncleane until even. 
The children of Israel, and the strangers that dwel among them, 
shal have this for a holie thing by a perpetual ordinance. 11th. 
He that toucheth the dead coups of a man, and is uncleane therfore 
seven daies. 12th. Shal be sprinkled of this water the third day, 
and the seventh, and so shal be cleansed, if he were not sprinkled 
the third day, the seventh day he cannot be cleansed. 

1635. — The same things, saith Saint Augustine, which were 
shadowed and prefigured in the old testament are revealed and 
manifested in the New. And this special sacrifice prefigured divers 
particular things in Christ's Passion. His body of Adam signifying 
red earth. At the age of thirtie- three yeares. Alwayes most pure 
from sinne. Free from al bondage. Crucified without the gate of 
Hierusalem. Al sacraments have their vertue of Christ's bloud. 
From the sole of his feet to the top of his head al wounded, with 
the whips, crowne, nailes, &c. Wood of the crosse brought life to 
the world. 

Lively heate of so infinit charitie dissolveth the coldness of death. 
Christ's suffering an example that we must also sustaine afflictions. 
Those that procured or co-operated to Christ's death were polluted 
with sinne. Joseph and JNicodemus buried Christ. His sepulchre 
was glorious. Those also that buried him, need cleansing by his 
Passion, not for that work, but for their sinnes. The old law did 
not remit sinnes, but the new. Baptisme in the name of the Blessed 
Trinitie. Without which no other sacrament availeth. 

1816, 1843. — This red cow, offered in sacrifice for sinne, and 
consumed with fire without the campe, with the ashes of which, 
mingled with water, the unclean were to be expiated and purified, 
was a figure of the passion of Christ, by whose precious blood, applied 
to our souls in the holy sacraments, we are cleansed from our sins. 

Numbers xx. 8. Douay, 1635. — Take the rod and assemble the 
people together, thou and Aaron thy brother, and speake to the 
rocke before them, and it shal give waters. And when thou hast 
brought forth water out of the rocke, al the multitude shal drinke 
and their cattel. 

1635. — The Rooke signified Christ, the rod his crosse. 



EXTRAORDINARY AND MISCELLANEOUS. 



559 



Numbers xx. 11. Douay, 1635. — And when Moyses had lifted 
up his hand striking the rocke twice with the rod, there came forth 
great plentie of water, so that the people drunke and their cattel. 

1635, — By this the crosse is more evidently signified, which was 
made of two pieces of wood. 

1816, 1843. — This rocke was a figure of Christ, and the water 
that issued out from the rock, of his precious blood, the source of 
all our good. 

Numbers xx. 12. Douay, 1635. — And our Lord said to Moyses 
and Aaron ; Because you have not believed me, to sanctifie me 
before the children of Israel, you shal not bring in these peoples 
into the land, which I wil give them. 

1635. — Not doubting of God's powre, but supposing it unmeet, 
that God should stil worke miracles for so stubborne a people, they 
did not speake to the rock, as they were commanded, but chiding 
the incredulous multitude, spake to them ambiguously, and so by 
occasion of others sinne also offended, and for the same were punished. 

1816, 1843. — The fault of Moses and Aaron on this occasion, was 
a certaine diffidence and weakness of faith, not doubting of God's 
power or veracity, but apprehending the unworthiness of that rebel- 
lious and incredulous people, and therefore speaking with some 
ambiguity. 

Numbers xxi. 8. Douay, 1635. — And our Lord spake to him ; 
make a brasen serpent, and set it for a signe ; he that being strucken, 
looketh on it, shal live. 

1635. — God forbidding images of idols, yet commandeth to make 
an image for a good purpose. 

Numbers xxii. 8. Douay, 1635. — He answered, Tarie here this 
night, and I wil answer whatsoever the Lord shall say to me. And 
whiles they stayed with Balaam, God came, and said to him. 

1635. — He consulted his false God whom he served, and called 
him the Lord, not knowing our Lord God Almightie. 

God our Lord answered him, not suffering the divel to speake in 
this case. 

Numbers xxii. 29. Douay, 1635. — Balaam answered: because 
thou hast deserved, and hast abused me ; I would I had a sword, 
that I might kil thee. 

1635. — Nothing is here to be more marvelled, saith S. Augustine, 
then that he was not afraid when he heard his asse speake unto him. 
But being accustomed to such monstrous things he replied familiarly, 
nothing therewith astonished. 



560 



DOCTRINES OF THE CHURCH OF ROME. 



Numbers xxiii. 1. Douay, 1635. — And Balaam said to Balac ; 
build me here seven altars, and prepare as manie calves, and rammes 
of the same number. 

1635. — Before the divel would curse God's people he required 
sacrifice, which being offered, yet he could not worke his malice. 
For by God's commandment Israel is blessed, cursing turned into 
praise, and God's voice is heard sounding from a profane mouth. 

Numbers xxiii. 10. Douay, 1635. — Who may be able to number 
the dust of Jacob, and to know the number of the stock of Israel ? 
My soule die the death of the just, and my last ends be made like 
to them. 

1635. — Heretikes and other infidels desire sometimes to die in 
state of Catholikes, though they wil not live as they doe. 

Numbers xxiii. 25. Douay, 1635. — And Balac said to Balaam ; 
neither curse nor blesse him. 

1635. — When infidels cannot draw others to false worship, or 
cursing, they are content that men professe no God, nor religion 
at al. 

Numbers xxv. 1. Douay, 1635. — And Israel at that time abode 
in Setim, and the people fornicated with the daughters of Moab. 

1635. — Balaam gave this divelish counsel to allure men by belli 
chere and lecherie unto idolatrie. And even so Heretikes draw 
manie in these daies to heresie. 

Numbers xxvi. 1. Douay, 1635. — After the bloud of the offenders 
was shed, our Lord said to Moyses and Eleazar the sonne of Aaron, 
the Priest. 

1635. — God's wrath being pacified by extirpation of the old bad 
people, the new progenie is numbered which shal possess the pro- 
mised land. 

Numbers xxvi. 11. Douay, 1635. — That Core perishing, his 
sonnes perished not. 

1635. — They were retained in the ayre, till the earth broken 
under them was closed again e. 

Numbers xxxiii. 1. Douay, 1635. — These are the mansions of 
the children of Israel, that went out of iEgypt by their troups in the 
hand of Moyses and Aaron. 

1635. — Moyses by whom the law was given, and Aaron in whom 
Priesthood was established, signified good workes, and the right 
worship of God. Of which (saith S. Hierom) each one needeth the 
other. For neither doth it profite thee to exercise vertues unless thou 
knowest thy Creatour, nor the worshiping of God availeth thee to 



EXTRAORDINARY AND MISCELLANEOUS. 



561 



salvation, unless thou fulfil the precepts of thy Maker. By these 
two hands, as with two Seraphins, we breake out into confession of 
the Holie Trinitie, saying holie, holie, holie, Lord God of hoasts. 

1635. — These removings and camping places signifie by what 
degrees Christians leaving sinnes and Mowing Christ (our guide) 
may come to perfect pietie. 

1816, 1843. — These Mansions or Journies of the children of 
Israel from Egypt to the land of promise, were figures, according to 
the fathers, of the steps and degrees by which christians leaving sin 
are to advance from virtue to virtue, till they come to the heavenly 
mansions, after this life, to see and enjoy God. 

Numbers xxxvi. 7. Douay, 1635. — Lest the possession of the 
children of Israel be mingled from tribe into tribe. For al men shal 
marrie wives of their owne tribe and kindred. 

1635. — Al were not bound by this law to marie, but al that would 
marie must contract within their owne tribe. 

Deuteronomy iii. 11. Douay, 1635. — For onlie Og the King of 
Basan, remayned of the stock of giants, his bed of yron is shewed, 
which is in Rabbath of the children of Ammon, having nine cubits 
in length and foure in breadth, after the measure of a cubit of a 
man's hand. 

1635. — Longer sort of cubits are a foot and nine inches, so this 
bed was fifteen foot and nine inches long, and seven foot broad. 

Deuteronomy iii. 14. Douay, 1635. — Jair the sonne of Manasses 
possessed al the countrie of Argob unto the borders of Gessuri and 
Machati. And he called Basan by his owne name, Haroth Jair, 
that is to say, the townes of Jair, until this present day. 

1635. — Esdras adding these words and often times the like, did 
not against the law, because such additions are agreeable and not 
contrarie to that which was written before. 

Deuteronomy xix. 3. Douay, 1635. — Preparing diligently the 
way ; and thou shalt divide the whole province of thy Land equally 
into three parts ; that he which for murder is a fugitive, may have 
neere at hand whither to escape. 

1635. — The way to the cities of refuge were paved, and markes 
set for direction, that he which fled might not erre in his way. 

Deuteronomy xxv. 10. Douay, 1635. — And his name shal be 
called in Israel, The house of the unshod. 

1635. — A lasie familie and unprofitable to the commonwealth. 
Mystically, Pastours must beget spiritual children to Christ, not to 

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DOCTRINES OF THE CHURCH OF ROME. 



themselves : and so they are called Christians, not Paulians, whom 
S. Paul converted. And he that is elected by the church to spiritual 
function and neglecteth his dutie, is worthie of reproach and infamie. 

Josue ii. 4. Douay, 1635. — And the woman taking the men, 
hid them, and said, I confesse they came to me, but I know not 
whence they were. 

1635. — Notwithstanding this officious lie (which is a venial sinne) 
S. Paul and S. James testifie, that she was justified by her faith in 
God, and by good works towards these men. 

Josue v. 14. Douay, 1635. — Who answered: No: but I am a 
Prince of the host of our Lord, and now I come. 

1635.— Not God, but of God's hoste. 

1816, 1843. — S. Michael, who is called Prince of the people of 
Israel. 

Josue v. 15. Douay, 1635. — Josue fel flat on the ground. And 
adoring he said ; What speaketh my Lord to his servant ? 

1635. — Josue knowing that the person which appeared was an 
Angel, and not God, nor a man, neither adored him with Godlie 
honour, for that had been idolatrie, nor with civil, for that perteineth 
to worldlie and temporal excellencie, and is not competent to sacred 
things, especialy to immortal and glorious spirits : and therfore the 
honour he did to this Angel was religious honour, infinitly inferiour 
to divine, and yet much greater than civil. 

Josue v. 16. Douay, 1635. — Loose, sayth he, thy shoe from thy 
feet ; for the place wherein thou dost stand, is holie. And Josue 
did as it was commanded him. 

1635. — The Angel did not only accept of the honour done unto 
him, but also required more, showing that the verie place was holie 
for his presence, being otherwise the common field of Jericho. 

1816, 1843. — Not with divine honor, but with a religious venera- 
tion of an inferior kind, suitable to the dignitie of his person. 

Josue viii. 18. Douay, 1635. — Our Lord said to Josue ; Lift up 
the shield that is in thy hand against the citie of Hai, for I wil 
deliver it to thee. 

1635. — He lifted his shield upon a long pike or lance, that it 
might be seen afarre off. 

Josue viii. 2. Douay, 1635. — And thou shalt doe to the citie of 
Hai, and to the King thereof, as thou hast done to Jericho, and to 
the King thereof ; but the prey and al the cattel you shal spoyle for 
yourselves : lay ambushments to the citie behind it. 



EXTRAORDINARY AND MISCELLANEOUS. 



563 



1635. — Deceipts and stratagems are lawful in just warre ; but not 
falsehood, nor breach of promise. 

Josue xxii. 17. Douay, 1635. — Is it a smal thing to you that 
you sinned in Beelphegor, and until this present day the spot of this 
abomination abideth in us ? and many of the people fel dead. 

1635. — Sinnes past are imputed to such as fal againe, as aggra- 
vating their new sinnes by reason of more ingratitude. 

Josue xxiii. 3. Douay, 1635. — And you see al things that our 
Lord your God hath done to al the nations round about, how him- 
selfe hath fought for you. 

1635. — God fought for the Israelites three manner of wayes, 
sometimes alone, they not fighting at al ; as when the ^Egyptians 
were drowned in the red sea ; sometimes they doing his command- 
ments he apparently assisted them, as in the siege of Jericho, the 
walles miraculously fel downe, and hail stones killed their enemies, 
but most times invisibly, as wel by giving them courage, as by 
striking their enemies with terrour. And al these wayes God also 
fighteth for his servants in spiritual warres against the divel, the. 
flesh, and the world. 

1635. — Argument of the Book of Judges. 

S. Hierom giving this general rule, "that in reading historical 
books of Holie Scripture, the historie, as fundation of veritie, is to 
be loved, but the spiritual understanding rather to be folowed:" 
agreeably thereto teacheth, " that in this book of Judges there be as 
manie figures as Princes of the people." Neither doth he meane 
that there were no more, but for example sake affirmeth that these 
Judges, raised up after Josue, and sent of God to deliver the people 
fallen for their sinnes into afflictions, were types and figures of the 
Apostles and apostolical men, sent by Christ to propagate and defend 
his Church of the New Testament. For albeit divers of these J udges 
were sometimes great offenders, yet they were reclaimed by God's 
special grace, and so amending their errours did great things, to the 
singular honour of God : and are renowned among the holie Patriarchs 
and Prophets, particularly praysed in holie scripture, saying, " And 
the judges, every one by his name, whose hart was not corrupt ; 
who were not averted from our Lord, that their memorie may be 
blessed, and their bones spring out from their place, and their name 
remaine for ever, the glorie of holie men remaining to their children/' 
After Josue therfore, who it seemeth guided and ruled the people 
thirtie-two years, this book written (as is most probable) by Samuel, 

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DOCTRINES OF THE CHURCH OF ROME. 



shewing the famous actes of these Judges of Israel, prosecuteth the 
historie of the Church the space of 288 years more. 

Judges iii. 20. Douay, 1635. — Aod went in to him : and he sat 
in a sommer chamber alone, and he said, A word from God I have 
to thee, Who forthwith rose out of his throne. 

1635, 1816. — Aod having special inspiration from God to doe 
this fact, is not to be imitated by privat men. 

Judges v. 10. Douay, 1635. — You that ride upon your faire 
asses, and sitte in judgement, and walke in the way, speake. 

1635. — Those that subdue their bodies to the spirite ride upon 
fayre asses. 

Judges vi. 8. Douay, 1635. — Who sent unto them a man that 
was a Prophet, and he spake : Thus sayth our Lord the God of 
Israel : I made you to come up out of iEgypt, and brought you out 
of the house of servitude. 

1635. — S. Augustin supposeth that this messenger sent from God 
called a man and a Prophet, (for the forme wherein he appeared) 
was the same Angel which sate under the oke, and sent Gedeon to 
deliver Israel. 

Judges vi. 18. Douay, 1635. — Neither depart thou hence till I 
returne to thee, bringing a sacrifice and offering to thee. Who 
answered, I wil tarie thy comming. 

1635. — He meant not to offer sacrifice to the Angel, but that 
either the Angel, or himself in presence of the A ngel, should offer 
it to God : and so indeed the Angel partly directed him what to 
doe, partly executed the office himselfe, by touching the oblation 
with his rod ; and miraculously bringing fire to consume the sacrifice. 

Judges vi. 24. Douay, 1635. — And Gedeon built there an altar 
to our Lord, and called it our Lord's peace, until this present day. 
And when he was yet in Ephra, which is of the familie of Ezri. 

1 635. — An altar for a monument, not for sacrifice. 

Judges viii. 22. Douay, 1635. — And al the men of Israel said 
to Gedeon ; Rule thou over us, and thy sonne, and thy sonnes sonne : 
because thou hast delivered us from the hand of Madian. 

1635. — Kings may doe anie thing not contrarie to the law ; but 
Judges and Dukes may only do according to the law. 

Judges ix. 23. Douay, 1635. — And our Lord sent a verie evil 
spirit between Abimelech and the inhabitants of Sichem : who 
began to detest him. 

1635. — God c'oth suggest only good cogitations 2 as remorse of 



EXTRAORDINARY AND MISCELLANEOUS. 



565 



conscience in the Sichemites, for their ingratitude towards Gedeon, 
and for so wicked and cruel a murder of his sonnes. Wherupon 
they began to detest Abimelech, and so hatred grew between him 
and them, which is a most evil spirite, but their former sinne, not 
God, was the cause thereof. 

Judges xi. 39. Douay, 1635. — And the two months being ex- 
pired, she returned to her father, and he did to her as he had vowed, 
who knew not man. Thenceforth a fashion in Israel, and a custome 
was kept. 

1635. — Whether Jephte did wel or no in sacrificing his daughter, 
having vowed to offer in sacrifice whosoever (or whatsoever) should 
first meet him returning with victorie, as it happened she did, is a 
great and hard question, saith S. Augustine, and not easily decided, 
the holy scripture neither approving nor reproving this fact. Never- 
theless by conference of other scriptures and discourse of reason, he 
judgeth it most probable that Jephte offended in vowing without 
special warrant from God, to sacrifice that which by the law was 
not sacrificiable ; yet sinned not in performing his vow, but rather 
pacified God therby, whose wil it seemed to be, that for punishment 
of his sinne he should sacrifice his daughter, because by his divine 
providence she first met him ; and the omission might rather have 
been for his natural love towards his onlie child, then for the un- 
lawfulnes of the sacrifice : seeing it once pleased God to command 
Abraham to immolate his Sonne Isaac, though when he came to 
execution, he forbade the same, appointing an other hoste in place 
of the child, which here he did not. Neither was it injurious to 
the Daughter, seeing she as al mankind must once die when God 
appointeth. Yea, further, she offered herself freely (which seemed 
to be by God's instinct) willing her father to do to her whatsoever 
he had promised to God. This is the summe of S. Augustine's large 
discourse. Likewise S. Ambrose supposeth, assuredly that this 
Prince Jephte offended in vowing unadvisedly, for it also repented 
him when his daughter first met him : yet that with godlie feare 
and dread he performed to his own bitter paine that which he had 
promised ; instituting an anniversarie lamentation of his daughter, 
for a warning to posteritie of more circumspection in making vowes. 
S. Hierom also approveth their opinion that say, It was God's ordi- 
nance Jephte should feele the errour of his unadvised vowe, by the 
death of his daughter for a document to others. The very same 
teacheth S. Chrisostome that God would have this errour to be thus 



566 



DOCTRINES OF THE CHURCH OF ROME. 



punished, that others might be warned from vowing the like. S. 
Gregorie Nazianzen prefering the martyrdome of the seven brothers 
and their mother, before this sacrifice of Jephte as more advised and 
more honorable, yet condemneth not this, but recounteth it amongst 
other commendable actes. Theodoret and al the aforesaid fathers 
doe highly commend the daughter's promptnes in offering herselfe to 
be sacrificed, which either much extenuated her father's fault, or 
wholly justified his fact. Thus the ancient fathers moderate their 
censures. Yet a new glosser of the English Bible without scruple 
saith, that by his rash vow, and wicked performance, his victorie 
was defaced, and againe, that he was overcome with blind zeale, not 
considering whether the vowe was lawful or no. 

Judges xiii. 4. Douay, 1635. — Beware therfore that thou drinke 

not wine and sicer, nor eate any uncleane thing. 

1635. — Abstinence not only from things uncleane by the law, but 

also from wine and sicer, was a preparation to the child who should 

abstaine from them al his life. 

Judges xiii. 5. Douay, 1635. — Because thou shalt conceive and 

bear a sonne, whose head the raser shal not touch ; for he shal be a 

Nazareite of God, from his infancie and from his mother's wombe, 

and he shal begin to deliver Israel from the hands of the Philistiennes. 
1635. — Other Nazarites observed a prescript rule of abstinence 

for a time only, but Samson al his life ; as a more perfect figure of 

Christ. 

Judges xiii. 15. Douay, 1635. — And Manue said to the Angel 
of our Lord : I beseech thee that thou condescend to my petitions, 
and let us make to thee a kidde of goats. 

1635. — Manue taking the Angel for a holie prophet, justly 
thought he would not admit, nor command anie thing but that was 
lawful. And so did as the Angel appointed him, though he was no 
priest, nor the place proper to sacrifice, but by extraordinarie dispen- 
sation. 

Judges xiii. 22. Douay, 1635.— And he said to his wife, Dying 
we shal die, because we have seen God. 

1635. — Though Manue saw not God, in his owne person, yet 
seeing him in his messenger feared death. 

Judges xv. 4. Douay, 1635. — And he went and caught three 
hundred foxes, and coupled them tayle to tayle, and tyed fyrebrands 
in the middes. 

1635. — Being Judge of the people he had helpe of others to take 



EXTRAORDINARY AND MISCELLANEOUS. 



567 



so manie foxes with nettes, or otherwise being great store in that 
countrie. 

Judges xvi. 3. Douay } 1635. — But Samson slept until midnight, 
and then arising, he tooke both the leaves of the gates, with their 
postes and locke, and laying them on his shoulders, caried them to 
the top of the mountaine, which looketh towarde Hebron. 

1635. — For such admirable strength the heathenish people thought 
Samson to be Hercules. But he was indeed farre stronger then they 
feyned of Hercules, who they said was not able to fight against two ; 
whereas Samson alone killed a thousand with the jaw bone of an asse. 

Judges xvi. 30. Douay, 1635. — He said: let me die with the 
Philisthiims. And the pillers being strongly shaken, the house fel 
upon al the Princes, and the rest of the multitude that was there : 
and he killed manie more dying, then before he had killed living. 

1635. — Manie things do justifie Samson's fact in killing himself 
with the Philisthiims. First, it appeareth by the miracle, that God 
directly and extraordinarily concurred by restoring in that moment 
his admirable strength, that he could pul down two such pillers. 
And conformably we may gather, that God inspired his mind to 
attempt this fact, and so he erred not, but obeyed God herein as 
S. Augustine noteth. Secondly, he was moved with zeale of God's 
honour, hearing the Idolaters praise their false God Dagan. Thirdly, 
he had a good and pure intention to revenge himselfe for God's more 
glorie, praying to him for restauration of strength. Fourthly, he did 
not directly desire to kil himselfe, but to kil the Philisthiims, though 
himselfe must also die with them. And in this act especially he was 
a figure of Christ, who chiefly by his death conquered his enemies. 

Note to the same effect in 1816, 1843. 

Judges xx. 13. Douay, 1635. — Deliver the men of Gabaa, that 
have committed this heinous fact, that they may die, and the evil 
may be taken away out of Israel. Who would not hear the com- 
mandment of their brethren the children of Israel. 

1635. — Omission and contempt to punish hainous crimes, is a 
just cause to make warre against any people. 

1 Kings xi. 10. Douay, 1635. — And they said in the morning 
we wil come forth to you, and you shal doe to us whatsoever shal 
please you. 

1635. — As the men of Jabes deluded their enemies by equivo- 
cation, so speaking that they were otherwise understood then they 
ment ; so the servants of God being tempted with concupiscence of 



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DOCTRINES OF THE CHURCH OF ROME. 



gloutonie (signified by Naas) must deceive their carnal appetite, by 
promising to satisfie the desire of the flesh, but indeed keep such 
temperance, as they may kil the concupiscence, and not be killed 
by it. 

1 Kings xiii. 1. Douay, 1635. — A child of one yeare was Saul 
when he began to reign and two yeares he reigned over Israel. 

1635. — Saul beginning to reign was innocent and humble, as a 
child of one yeare. And in that state reigned the first two yeares. 

Note to the same effect in 1816, 1843. 

1 Kings xiii. 13. Douay, 1635. — And Samuel said to Saul ; 
Thou hast done foolishly, neither hast thou kept the commandments 
of our Lord thy God, which he commanded thee. Which if thou 
hadst not done even now had our Lord prepared thy Kingdom over 
Israel for ever. 

1635. — He offended in offering sacrifice, being neither a Priest, 
nor extraordinarily allowed to doe that office, and for this and other 
faults was deposed. God's foresight of sinne, and pre-ordination to 
punish it, taketh not away free wil, nor possibilitie of wel-doing nor 
of reward. 

1 Kings xiv. 10. Douay, 1635. — But if they shal say ; come up 
to us, let us goe up, because our Lord hath delivered them into our 
hands, this shal be a signe unto us. 

1635. — Ominous speaches are proved by this and some other ex- 
amples to be sometimes of God, though sometimes this kind of obser- 
vation is supersticious, as before is noted. 

1816, 1843. — It is likely Jonathan was instructed by divine in- 
spiration to make choice of this sign ; otherwise the observation of 
omens is superstitious and sinful. 

1 King xxi. 13. Douay, 1635. — And he changed his countenance 
before them, and slipt downe between their hands ; and he stumbled 
at the doors of the gate, and his spittle ranne downe upon his beard. 

1635. — David most wisely in such distresse fained himself to be 
a foole. By which the Holy Ghost mystically signified that Christ 
should doe such things not of feare but of divine wisdom, as he should 
be counted a foole. 

1 Kings xxviii. 14. Douay, 1635. — And he said to her: what 
manner of forme hath he ? who said ; An old man is come up, and he 
is clothed with a mantle. And Saul understood that it was Samuel ; 
and he bowed himselfe upon his face on the earth, and adored. 

1635. — It is not defined nor certaine whether the soule of Samuel 



EXTRAORDINARY AND MISCELLANEOUS. 



569 



appeared, or an evil spirit tooke his shape, and spake to Saul. S. 
Augustine proposes both the opinions as probable. Where first he 
sheweth, that Samuel's soule might appeare, either brought thither 
by the evil spirit, which is not so much to be marveled at, as that 
our Lord and Saviour suffered himself to be set upon the pinnacle 
of the temple, and to be caried into a high mountaine by the divel ; 
yea, to be taken prisoner, bound, whipped and crucified, by the 
divel's ministers, or els that the spirit of the holy Prophet, was not 
raised by force of the inchantment, or anie power of the divel, but 
by God's secrete ordinance, unknowen to the pythonical woman and 
to Saul, and so appeared in the King's presence, and strucke him 
with divine sentence. Againe, he answereth, that there may be a 
more easie and readie sense of this place, to wit, that Samuel's spirite 
(or soule) was not indeed raised, but an imaginarie illusion made by 
the divel's inchantment which seemed to be Samuel, and which the 
Scripture calleth by the name of Samuel, as pictures or images are 
commonly called those persons or things which they represent. So 
when we behold pictures in a table or on a wal, we say, this is 
Cicero, that is Salust, that Achilles, that is Rome. To this effect 
S. Augustine discourseth more at large in the place before cited. 
But in another worke written after, teaching that soules of the dead 
appeare sometimes to the living, he sayth expressly, Samuel the 
Prophet being dead foretold future things to King Saul yet living. 
Though some be of opinion (sayth he,) that Samuel himself ap- 
peared not, but some evil spirit tooke his similitude. 

And this last judgment of S. Augustine is much confirmed ; first, 
by the words of this text, literally and plainly affirming that Samuel 
appeared, and spake to Saul, and Saul to him, and that Saul under- 
stood (or knew, not only thought, imagined, or supposed,) that it 
was Samuel. Secondly, this apparition came sooner, preventing the 
inchantment, and in better order, then the pythonical woman ex- 
pected, as appeareth by her answer, saying she saw God (or an ex- 
cellent person, ascending in comelie manner and attyre ;) whereas 
evil spirits used to appeare (as the Rabbins testifie) in uglie bodies, 
with the heels into the ayre, and head downward. Thirdly, the 
author of Ecclesiasticus (chap, xlvi.) amongst the praises of Samuel, 
sayth : He slept (or died) and certified the King, and shewed to 
him the end of his life. Where it seemeth cleare, that the same 
person that died, denounced God's wil and sentence to Saul. More- 
over if it had been an illusion of an evil spirit, it would hardly 



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DOCTRINES OF THE CHURCH OF ROME. 



seeme any praise at al. Fourthly, the divel could not naturally 
foretel that Saul and his sonnes with manie of the people should be 
slaine the next day, and David reigne after him ; neither it is pro- 
bable that God revealed such secrets to evil spirits, whereby men 
might take more occasion to folow nicromancie. Fifthly, most 
fathers and Doctours are of the same judgment, Justinus Martyr, 
and manie other old and late writers. The chiefest argument for 
the other opinion is the authoritie of Turtullian and others upon this 
place, and the uncertaine authours. As for the Protestants denying, 
that soules once parted from their bodies, can appear to any alive, 
S. Augustine confuteth them, both by his example of Samuel, sup- 
posing the book of Ecclesiasticus to be Canonical Scripture, and of 
Moyses being dead, and Elias yet living (whom they hold also to be 
dead) both appearing with Christ in his transfiguration. 

1816, 1843. — It is the more common opinion of the holy fathers, 
and interpreters, that the soul of Samuel appeared indeed, and not 
as some have imagined, an evil spirit in his shape. Not that the 
power of her magic could bring him thither, but that God was 
pleased for the punishment of Saul, that Samuel himself should 
denounce unto him the evils that were falling upon him. 

2 Kings vi. 7. Douay, 1635. — And our Lord was wrath with 
indignation against Oza, and strucke him for the rashnes who died 
there before the arke of God. 

1635. — Either there was no probable danger, and so without cause 
Oza touched the Arke, that he might seeme to be very careful, or 
else he used not so much reverence, as he ought to have done. 

2 Kings viii. 18. Douay, 1635. — And Banaias the son of Joiada 
was over the Cerethi and Phelethi ; and the sonnes of David princes. 

1635. — These were archers and sling-throwers of the guards. 

1816, 1843. — Or Priests or chief rulers, literally Priests so called 
by title of honour and not from exercising the Priestly functions. 

2 Kings xi. 4. Douay, 1635. — David therefore sending mes- 
sengers tooke her, who when she was entered in to him he slept with 
her : and forthwith she was sanctified from her uncleannes. 

1635. — Theodasius the Emperor pretending to be excused from 
punishment of his sinnes, because King David also was an adulterer 
and a manslayer, S. Ambrose replied, saying : Thou that hast 
folowed King David erring, folow him repenting. After which 
admonition the Emperour most humbly did public penance enjoyned 
him by the Bishop. 



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571 



4 Kings ii. 1. Douay, 1635. — And it came to passe when our 
Lord would take up Elias by a hurle winde into heaven. Elias and 
Eliseus went from Galgal. 

] 635. — Whither Elias was carried being taken up into the ayre, 
is uncertain : but certaine that he yet liveth and must die. 

1816, 1843. — By heaven here is meant the air, the lowest of the 
heavenlv regions. 

4 Kings vi. 17. Douay, 1635. — And when Eliseus had prayed, 
he sayd ; Lord open the eies of this man, that he may see ; And 
our Lord opened the eies of the servant, and he beheld : and loe the 
mountaine ful of horses, and of firie chariots round about Eliseus. 

1635. — A husbandman in Yorkshire called Ketle, had the guift 
to see evil spirits, wherby he often detected and hindred their bad 
purposes. 

4 Kings viii. 10. Douay, 1635. — And Eliseus sayd to him, 
Goe, tel him thou shalt be healed : but our Lord hath shewed me 
that dying he shal die. 

1635. — This was true in some sense, sicknes ending when death 
came. 

1816, 1843. — By these words the Prophet signified that the 
King's disease was not mortal ; and that he would recover, if no 
violence were used, or he might only express himself in this manner, 
by way of giving Hazael to understand that he knew both what he 
would say and do ; that he would indeed tell the King he should 
recover, but would be himself the instrument of his death. 

4 Kings xx. 11. Douay, 1635. — Isaie therfore the prophet invo- 
cated our Lord and brought backe the shadow by the lines, by the which 
it was now gone downe in the dial of Achaz, backward ten degrees. 

1635. — If these ten lines importe so manie houres, then the dial 
going forwards againe, by like degrees, this day was increased by 
twentie houres, and so was longer then that in which Josue pro- 
cured stay of the sunne the space of one day, to witte, of twelve 
houres, as S. Dyonise thinketh. 

1 Paralipomenon xxviii. 7. Douay, 1635. — And I will confirme 
his kingdom for ever, if he shal persever to doe my precepts and my 
judgments, as at this day. 

1635. — It is here evident, that Salomon was sometime the true 
servant and childe of God, keeping his precepts, and as certain, that 
he fel into great sinnes, and lost God's grace, and finally it is doubt- 
ful in what state he died, whereby is convinced their vaine phancie 



572 



DOCTRINES OF THE CHURCH OF ROME. 



that thinke, he who is once the child of God can never fal, nor be- 
come a wicked man. 

2 Paralipomenon xxi. 12. Douay, 1635. — And there were letters 
brought him from Elias the prophet, in which was written ; Thus 
sayth our Lord the God of David thy father, because thou hast not 
walked in the waies of Josophat thy father, and in the waies of Asa 
the King of Juda. 

1635. — Elias was assumpted from ordinarie conversation with 
mortal men the eighteenth yeare of King Josaphat, who reigned 
twentie-five yeares, so he shewed this special care of Joram and his 
kingdom after his assumption seven yeares. m 

Continuation of the Church, (Miracles of Elias) vol. L, page 833. 
1635. — (Elias) Procured fire from heaven, which devoured two 
insolent Captaines, and their hundred men. Divided the river of 
Jordan with his cloJce, that himself e and Eliseus passed over the 
dry chanel, was assumpted in a firie chariot into some place, where 
he yet liveth, and parting away obtained of God the like double 
spirit (of prophecie and miracles) to Eliseus. 

1 Esdras x. 9. Douay, 1635. — There asembled therfore al the 
men of Judah and Benjamin into Jerusalem within three dayes, that 
is the ninth month, the twentieth day of the month : and al the 
people sate in the Street of the house of God, trembling for the sinne 
and the rayne. 

1635. — Their sinne was punished by over much rayne. And so 
affliction gave them more feeling of their faults. 

Nehemias i. 1. Douay, 1635. — The words of Nehemias the sonne 
of Helchias. And it came to passe in the month of Caslen, the 
twentieth yeare, and I was in Susis the castel. 

1635. — Nehemias by his legacie, being sent from a king ; by his 
name which signifieth comforter from our Lord ; and by his building 
againe the wals of Jerusalem ; prefigured our Saviour, who was sent 
from God the Father, himselfe being the comforter of mankind, and 
the sender of another comforter the Holy Ghost, to remaine with 
his Church. 

Nehemias viii. 2. Douay, 1635. — Esdras therfore the Priest 
brought the law before the multitude of men and women, and al that 
could understand, in the first day of the seventh month. 

1635. — The people requested Esdras to bring the booke of the 
law, and he brought it, neither is there anie mention that he writ 
the whole law out of his memorie or by miracle ; which maketh it 



EXTRAORDINARY AND MISCELLANEOUS. 



573 



probable that al copies were not burned or lost, but some reserved by 
Jeremias, Ezechiel, Daniel, Aggeus, Zacharias, or by himselfe or 
others, out of which he collected one entire volume, correcting faults 
committed by scribes, and adding some things for explication's sake 
and supplement of the histories : and that either by tradition or 
revelation. 

Nehemias xiii. 4. Douay, 1635. — And over this thing was 
Eliasib the Priest, who had been made overseer in the treasurie of 
the house of our God, and neere a kin to Tobias. 

1 635. — This Tobias was an Ammonite and a Persecuter, to whom 
Eliasib being akin (by reason of unlawful manages) joyned felow- 
ship with him for wicked lucre ; which therfore Xehemias corrected, 
prefiguring therin our Saviour's zele, who threw buyers and sellers 
out of the temple. And these persecutes prefigured heretikes in 
their words and actes, as venerable Bede expoundeth. 

1816, 1843. — Or, he was faulty in this thing, or in this kind. 

Tobias iii. 7. Douay, 1635. — The verie same day therfore it 
chanced that Sara the daughter of Raguel in Rages, a Citie of the 
Medes, she also heard reproch of one of her father's handmayds. 

1 635. — In a province of the Medes, whereof Rages was the head 
citie ; for when they came where Raguel dwelt, Tobias stayed there, 
and the Angel went to the citie of Rages where Gabelus dwelt. As 
one may say ; such a one dwelleth in Rome, that dwelleth in anie 
other part of Romania ; in York, Lincoln, or Munmouth, that 
dwelleth in anie of those shires. 

Tobias iii. 8. Douay, 1635. — Because she had been delivered to 
seven husbands, and the divel named Asmodeus, had killed them 
forthwith, as they were entred in unto her. 

1635. — Asmodeus, signifying Destroyer, is a captaine or king of 
those divels, which specially destroy soules by the sinnes of the 
flesh, and afterwards tormenteth both soules and bodies for the 
same sinnes. 

Tobias v. 5. Douay, 1635. — Then Tobias going forth, found a 
goodlie yong man, standing girded, and as it were readie to walke. 

1635. — The Angel Raphael appearing in forme of a man, pre- 
fiomred our Saviour, who indeed became a verie man. 

Tobias vi. 8. Douay, 1635. — And the Angel answering, sayd to 
him, if thou put a litle peece of his hart upon coales, the smoke 
thereof driveth out al kinde of divels, either from man or from 
woman, so that it cometh no more unto them. 



574 



DOCTRINES OF THE CHURCH OF ROME. 



1635. — Divels who exalted themselves as equal with God, are 
justly made subject to corporal creatures, God concurring with 
natural causes, whose good pleasure is sometimes to use instruments 
naturally unapt, as when Christ gave sight to the blinde by putting 
clay on his eyes, sometimes more apt, as when he fed manie with 
few loaves. So the Angel by God's appointment used this meanes 
to expel the divel. 

1816, 1843. — God was pleased to give to these things a virtue 
against those proud spirits, to make them, who affected to be like 
the most high, subject to such mean corporeal creatures, as instru- 
ments of his power. 

Tobias xi. 9. Douay, 1635. — Then ranne the dog before which 
had been with them in the way, and comming as it were a messenger, 
with the fawning of his tayle rejoiced. 

1635. — It nothing disoraceth the Sacred historie that a smal 
matter being also true is recorded with the rest : As not one letter 
nor one title of the law may be omitted. 

Tobias xii. 12. Douay, 1635. — When thou didst pray with 
teares, and didst burie the dead, and left thy dinner, and didst hide 
the dead by day in thy house, and by night didst burie them, I 
offered thy prayer to our Lord. 

1635. — Here the Angel Raphael reporteth certaine good offices 
which he had done for Tobias. He did other like for his sonne, and 
for Raguel, and for his daughter, which are likewise recorded in this 
Book. And the whole world, especially God's servants, receive con- 
tinual great benefits by holie Angels, as partly may be gathered in 
this holie historie, and more els where. For first, the office of Angels 
is, to assist, or be alwayes readie, as most diligent servitours of God, 
expecting what his divine goodnes wil appoint them, whither to goe, 
and what to doe for the benefite of men : as holie Raphael was sent, 
when yong Tobias wanted a guide. Secondly, Angels offer the 
prayers of the faithful, or as the Greek text readeth, Angels present 
the prayers of Saints, that is, of godlie men and women to God : so 
Raphael testifyeth here himself, that he offered Tobias' prayers to 
our Lord. Thirdly, Angels ayd and assist those that love puritie of 
life, sincere service of God, hate vice, embrace vertue, and doe works 
of mercie ; so Raphael assisted Tobias when he traveled to burie the 
dead, flying from the King's furie, and hiding himself. Fourthly, 
Angels exhort to good works, as in this chapter (verses 6, 8-10, 18.) 
Fifthly, They suggest and instruct what to doe (vi. 4, 5.) Raphael 



EXTRAORDINARY AND MISCELLANEOUS. 575 

taught yong Tobias to take the fish, embowel him, reserve parts 
therof, (verses 11-13,) advised him to lodge at RagueFs house, to de- 
mand Sara to wife, and (verses 16, 17,) instructed him, against wnom 
divels have power. Sixthly, they expel divels from persons and places, 
(chap. viii. 3.) Raphael tooke and bound the divel Asmodeus in 
the desert of higher iEgypt. Seventhly, They deliver men from 
dangers and evils, (chap. vi. 3,) as when the great fish assaulted 
Tobias, and Sara from molestation and slander, and old Tobias from 
blindnes. (chap. iii. 10 ; xi. 8 ; xii. 14.) Eigthly. When it re- 
doundeth to the honour and more service of God, and good of the 
soule, Angels procure riches and worldly commodities, (chap. xii. 3.) 
Yong Tobias gratefully confessed the great benefits received by his 
guide, concluding generally, by him we are replenished (sayth he) 
with al good things. Ninthly. Good Angels also prove men, for 
their more merit, so the Angel witnesseth. (chap. xii. 14.) Because 
thou wast acceptable to God, it was necessarie that tentation should 
prove thee. Tenthly and finally, (for we remit the reader to larger 
documents of others,) after proofe of patience, fortitude and other 
vertues, holie Angels comfort good men ; so Raphael encouraged old 
Tobias, saying (chap. v. 13,) his blindnes should shortly be cured, 
(chap. xii. 12,) shewed him how grateful his prayers with teares and 
works of mercie were in God's sight. He comforted Raguel and his 
familie by bringing yong Tobias to their house, (chap. vii. 5.) 
Much more (chap. viii. 16,) both them and al Tobias his familie, 
by driving away the divel ; and lastly, by revealing himselfe unto 
them. So holie Angels, especially the proper guardian patrons of 
everie one, are alwayes readie to helpe men, guard them, exhort 
them to good, doe instruct them, doe expel evil spirits, and deliver 
men from manie evils and dangers, doe procure temporal commodities, 
prove their vertues, offer their prayers and good works, assist them 
al their lives, and at their deaths, then also bring their soules to the 
judgement seate, and (if they die in good state) to eternal joy and 
glorie, wherof the ancient fathers writings are ful. S. Gregorie the 
Great and others. Our Saviour himself testifyeth that Angels re- 
joy ce at the conversion of a sinner, and therfore they know and 
have care of men's states in this life : and Finally, Angels caried the 
soule of poore Lazarus into Abraham's bosome. 

Judith iii. 13. Douay, 1635. — For Nabuchodonosor the King 
had commanded him, that he should destroy al the Gods of the 
earth, that he onlie might be called God of those nations which 
could be subdued with the might of Holofernes. 



576 



DOCTRINES OF THE CHURCH OF ROME. 



1635. — An exprcsse figure of Antichrist, for whom al heretikes 
make way as precursors, for the singular man of sinne wil oonf 
no God but himself. 

Judith ix. 13. Douay, 1635. — Let him be caught with the 
snares of his eies in me, and thou shalt strike him from the lips of 
my charitie. 

1635. — Of such private oratories as this, our Saviour seemeth to 
speake, (Matthew vi.) saying ; Enter into thy chamber, kc. Of 
like oratories among Christians read Cardinal Baronius. 

Judith x. 4. Douay, 1635. — To whom also our Lord gave beautie ; 
because al this trimming did not depend of sensualitie, but of vertue ; 
and therfore our Lord amplified this beautie on her, that she might 
appeare to al men's eies of incomparable comlines. 

1635. — God by this testified her holie intention in adorning 
herselfe. 

Judith xiii. 20. Douay, 1 635. — But the same our Lord liveth, 
that his Angel hath kept me, both going hence and abyding there, 
and from thence returning hither ; and our Lord hath not suffered 
me his handmayde to be defiled, but without pollution of sinne he 
hath called me backe to you, rejoycing in this victorie, in my escape, 
and in your deliverie. 

1635. — Judith's proper Angel so defended her, as Jacob's Angel 
delivered him from al evils. 

Judith xvi. 21. Douay, 1635. — For he wil give fyre, and wormcs 
into their flesh, that they may be burnt, and may feele for ever. 

1635. — Everlasting torments of fire and wormes perteyne to the 
damned bodies ; and greater paines to the damned soules, especially 
the losse of God's vision. 

Argument of the Book of Job. 

1635. — Besides the literal sense, Job in al his actions, sufferings and 
whole life, was a special figure of Christ (showing, sayth S. Gregorie) 
by those things which he did and susteyned, what our Redeemer 
should doe and suffer ; yea, more particularly then most part of the 
Patriarchs, which S. Jerome also admireth, and testifyeth, saying ; 
what mysteries of Christ doth not this Booke comprehend ? everie 
word is ful of sense. Moreover this historie is replenished with moral 
documents, how to embrace vertue and eschew vice : proposing the 
life of a right godlie man, neither insolent in prosperitie, nor despair- 
ing in adversitie, alwayes resolute in God's service, as wel in his 
prosperous kingdom, as in the miserable dunghil. Here also we 
have the true manner of arguing, according to the rules of Logike, 



EXTRAORDINARY AND MISCELLANEOUS. 



577 



with, detection of sophistrie. J ob proving and disproving assertions 
by proposition, assumption, and conclusion, as S. Jerome observeth, 
with profound knowledge of natural things and causes, as appeareth 
in verie manie places. Al which varietie and abundance of matter, 
comprised in smal rowme, make manie things hard and obscure, yet 
are the same so tempered with other things plaine and easie, that 
here is verefied S. Augustine's observation, certaine places of holie 
Scriptures serve as delectable meate to them that hunger and thirst 
divine knowledge, and the obscure take away tediousness from them, 
that loathe usual plaine doctrine. 

Job i. 6. Douay, 1635. — But on a certaine day when the sonnes 
of God were come to assist before our Lord, Satan also was present 
among them. 

1635. — Divels appeare not in God's sight, but sometimes in pre- 
sence of Angels which represent God. 

1816, 1843. — This passage represents to us in a figure, accommo- 
dated to the ways and understandings of men, 1. The restless 
endeavours of Satan against the servants of God. 2. That he can 
do nothing without God's permission. 3. That God doth not 
permit him to tempt them above their strength, but assists them 
by his divine grace in such a manner that the vain efforts of the 
enemy only serve to illustrate their virtue and increase their merit. 

Job xiii. 8. Douay, 1635. — Doe you take his person, and doe 
your endeavour to judge for God. 

3 635. — Job's state of sinne or innocencie was best knowen to 
God, next to his owne conscience : not at al to his adversaries, that 
presumed to judge thereof. 

Job xxvi. 5. Douay, 1635. — Behold the gyants grone under the 
waters, and they that dwel with them. 

1635. — Giants were not able to w r ade in Noe's floud, but were 
drowned with the rest. 

Job xxix. 25. Douay, 1635. — If I would have gone to them, I 
sate first, and when I sate as a king with his armie standing about 
him, yet was I a comforter of them that mourned. 

1635. — This particle (as) importeth not here a similitude, but 
rather that he was a very king or supreme Prince, as having supreme 
authoritie, royal vesture and crown. 

Job xxxi. 1. Douay, 1635. — I have made a covenant with mine 
eyes, that I would not so much as thinke of a virgin. 

] 635. — Whereas there is a continual warre between a chast mind 

2 p 



578 



DOCTRINES OF THE CHURCH OF ROME. 



and a rebellious flesh, holy Job made this condition of trace between 
these enemies ; that his eye should never give occasion to carnal 
concupiscence. 

1635. — By which meanes he was also safe from carnal cogitations. 
Job xlii. 13. Douay, 1635. — And he had seven sonnes, and 
three daughters. 

1635. — In that he had al other things double, and children in 
the same number as before, it is a signe that the former perished 
not, but died in good state. 

Proemial annotations upon the Book of Psalmes. 

The authoritie of this Book was ever authentical, and certaine, as 
the assured word of God, and Canonical Scripture. But concerning 
the Authour, there be divers opinions, for although it be manifest 
by the testimonie of Philo and Josephus, that in their time and 
alwaies before only King David was by al Hebrew Doctours holden 
for Authour of al the Psalmes ; yet after that learned Origen, and 
other Christian Doctours, expounded manie Psalmes of Christ, the 
Jewes being pressed therewith, began to denie that al were David's ; 
alleadging for their new opinion the titles of divers Psalmes, and 
some other difficulties, ministring occasion of much needles dispute, 
stil acknowledging the whole booke to be Canonical. Whereupon 
S. Jerome and S. Augustine sometimes admitted those as Authours 
of certaine Psalmes, whose names are in the titles thereof. 
S. Cyprian, S. Cyril, S. Athanasius, and others agree in general, 
that David writ not al, but differ much in particular, touching other 
supposed authours, in so much that Melchisedech, Moyses, Asaph, 
Eman, Idithun, the sonnes of Core, Salomon, Jeremie, Ezechiel, 
Esdras, Aggaeus, and Zacharias, are al (with more or lesse proba- 
bilitie) reputed authours of several psalmes. Nevertheles it seemeth 
that S. Jerome rather related other men's judgement, then shewed 
his owne, as we shal note by and by. And S. Augustine maturely 
discussing this doubt, saith plainely, that their judgement seemed 
to him more credible, who attribute al the hundred and fiftie 
Psalmes to David alone. Further explicating that wheras some 
Psalmes have David's owne name in their titles, some have other 
men's names, some none at al, this diversitie importeth not divers 
Authours, but signifieth other things either perteyning to the 
same persons, or by interpretation of their names, belonging to 
the present matter, as our Lord inspired him. Likewise S. Chry- 
sostome resolutely judgeth, that onlie King David was Authour of 



EXTRAORDINARY AND MISCELLANEOUS. 



579 



this whole Booke. Moved especially by this argument, for that 
Christ and the Apostles alleadging the Psalmes, doe oftentimes 
name David as Authour, and never anie other. Also Origen and 
most part of ancient and late writers, with the most common voice 
of Christians, cal this booke the Psalmes of David ; and the general 
Councels of Carthage, Florense and Trent, in the catalogue of 
Canonical Scriptures, recite this booke by the name of David's 
Psalter. 

Moreover it is cleare (Acts ii.) that the 2nd Psalme, though it 
want his name, is David's. And other Scriptures say plainely, that 
David made the Psalmes civ., cv., cvi., cvii., cxxxv., beginning, 
Confesse to our Lord, because he is good, because his mercie is 
for ever. Which he appointed the Levites to sing, or play on instru- 
ments, and yet they have not his name in their titles. Againe 
David is only intitled the egregious, or excellent Psalmist of Israel. 
Neither were Asaph, Eman, and Iduthen, anie where called prophets 
(as are al the writers of holie Scriptures), but only maisters of 
musike. And the sonnes of Core were only porters. Finally, 
S. Jerome (whose judgement the whole Church singularly esteemeth 
in al questions belonging to holie Scriptures) seemeth as much in- 
clined, that only the royal Prophet David was authour of this whole 
booke, as to the contrarie. For in his epistle to Paulinus, prefixed 
before the Latin Bible, comprehending the principal arguments of 
several books, when he commeth to the Psalmes, without mention of 
other authours, saith: David our Simonides, Pindarus, and Alceus, 
Flaccus also, Catullus, and Gerenus, soundeth out Christ, with 
harpe, and ten-stringed Psalter, rising up from Hel : so attri- 
buting the summe of this whole booke to the Royal Prophet David, 
as if he supposed no other Authour. 

Touching therfore the argument or contents of this divine 
Psalter, al Catholike Doctours uniformely agree that it is the 
abridgement, summe, and substance of al holie scriptures, both old 
and new Testament. As may first be probably collected, by that 
Christ himselfe often comprehending al the old Testament by the 
termes of the Law and Prophets in one place, seemeth not onlie to 
reduce al to the Law and Prophets jointly, but also to the Psalmes 
alone, or severally. But whether this be our Saviour's divine 
meaning or no in that place, out of this and manie other places, al 
the ancient Fathers teach expresly, that the Psalmes are an Epitome 
of al other holie Scriptures. For example, S. Denys after brief 

2 p 2 



580 



DOCTRINES OF THE CHURCH OF ROME. 



recital of the contents of other holie scriptures, saith : This sacred 
booke of divine Canticles, doth exhibit both a general song, and 
exposition of divine things. S. Basil calleth the Psalmodie of David 
the common and most plentiful store-house of al sacred doctrine, 
the treasure of perfect Theologie. S. Ambrose accounteth it, The 
register of the whole Scripture. Origen and others use the same, 
or verie like termes. S. Augustine particularly distinguishing al 
the Scriptures into foure sorts of bookes, sheweth that the Psalmes 
conteyne al : The Law (saith he) teacheth some things, the Historic 
some things, the Proverbs also and Prophets teach some things ; but 
the Booke of Psalmes teacheth al. It proposeth the law, recounteth 
things of old, prescribeth the due ordering of men's actions, and 
prophecieth things to come. Briefly, it is a common treasure of good 
doctrine, aptly administring that is necessarie to everie one. And 
a litle after, exemplifying in particular points : Is not here (saith 
he) al greatnes of vertue, and is not here the right square of justice ? 
is not the comlines of chastitie, the consummation of prudence, is 
not whatsoever may be called good, learned in the Psalmes ? Here 
is the knowledge of God, the cleare pronunciation of Christ to come 
in flesh, the hope of general Resurrection, feare of torments, promise 
of glorie, revelation of mysteries. Even al good things are here, as 
in a common great treasure laid up and heaped together. 

See then and observe here (Christian Header) the admirable wis- 
dome and goodnes of God. The meanes of man's salvation being so 
disposed, that his owne free consent and cooperation is thereto neces- 
sarily required, according to that most approved doctrine of the same 
S. Augustine. He that created thee without thee, doth not justifie 
thee without thee : to helpe our weaknes, and sweetly to draw our 
mindes, otherwise averse from travel and paine, the Holie Ghost 
hath ordained that in smal roome, and in pleasant manner, we may 
attaine necessarie knowledge of God and ourselves, easily keepe the 
same in memorie, and dayly put in practise our chiefest dutie, in 
serving and praising God, by singing, reading, or hearing these 
divine psalmes. Which one book (as everie one shal be able to 
learne it more or lesse perfectly) openeth and sheweth the way to 
understand al other Scriptures, and so to find and enjoy the hidden 
treasures of God's word, in like manner as a key openeth a lock : for 
the whole sacred Bible is a sealed booke, and not rightly understood, 
til the seale or lock be opened by the key of God's spirit, giving 
knowledge : winch the Holie Ghost, amongst other wayes, inspireth 



EXTRAORDINARY AND MISCELLANEOUS. 



5*81 



verie often by sacred Musike or Psalmodie. As S. Gregorie noteth 
*n holie Scripture : where Eliseus not yet knowing God's wil in a 
particular case, called for a Psalmist (or player on instruments), and 
when the Psalmist sang, the hand of our Lord came upon Eliseus, 
and presently he prescribing what should be done, procured plentie 
of water without rayne, where was none before, and prophesied 
victorie against the enemies. Reason also and experience teach, 
that as men of cheerful hart are apt to sing, so the exercise of read- 
ing, singing, or playing Psalmes, is a convenient and a special 
meanes to attaine quietnes or cheerfulnes of mind. 

But as this holie Psalter is the key of other scriptures, so itselfe 
is most especially a sealed and locked Booke, requiring manie keyes. 
Everie psalme (saith S. Hilarie) hath a peculiar key, and oftentimes 
there be so manie lockes and keyes of one Psalme, as there be divers 
persons that speake, to divers ends and purposes. For albeit divers 
mysteries are sometimes connected, and so require sundrie keyes, yet 
there is but one principal and proper key of each Psalme ; otherwise 
it should be divided into manie Psalmes. Our first endeavour there- 
fore must be, to find the proper key of every Psalme, that is, to 
know what is principally therein conteyned. To this purpose the 
learned Expositours of this booke have observed ten general points, 
or several matters, to which al the contents may be reduced, as it 
were, so manie keyes and meanes of entrance into the sense and true 
understanding of al the Psalmes. And the same may likewise be 
called the ten strings of this divine instrument. Upon one of which 
everie Psalme principally playeth, touching the rest more or lesse, as 
cause requireth, for more melodious harmonie and perfect musike. 

The first key or string is God himselfe, One in substance, Three 
in persons, Almightie, Al-perfect, Power, Wisdome, Goodnes, 
Majestie, Justice, Mercie, and other divine attributes. The second 
is God's workes of Creation, Conservation, and Governing of the 
whole world. The third God's Providence, especially towards man, 
in protecting and rewarding the just, in permitting and punishing 
the wicked. The fourth is the peculiar calling of the Hebrew people, 
their beginning in Abraham, Isaac, and Jacob, their marvelous in- 
crease in iEgypt, divers estates, manie admirable and miraculous 
things done amongst them, with their ingratitude, rejection, and 
reprobation. The fifth principal key and string is Christ, the 
promised Redeemer of mankind : prophecying his Incarnation, 
Nativitie, Travels, Sufferings, Death, Resurrection, Ascension, and 
Glorie. The sixth is the propagation of Christ's name and Religion, 



582 



DOCTRINES OF THE CHURCH OF ROME. 



with Sacrifice and Sacraments, in the multitude of Gentiles believing 
in him, even to the uttermost coasts of the earth, the Catholike 
Church ever visible. The seventh is the true manner of serving 
God, with sincere faith and good workes. The eighth Holie David 
interposeth manie things concerning himselfe. As God's singular 
benefits towards him, for which he rendereth thankes and divine 
praises, recounteth his enemies, dangers, and afflictions of mind and 
bodie, namely, by Saul, Absolom and others, humbly beseeching and 
obtaining God's protection. He also expresseth in himselfe a perfect 
image and patterne of a sincere and hartie penitent ; bewayling, 
confessing and punishing his owne sinnes. The ninth is the end 
and renovation of this world, with the general Resurrection and 
judgement. The tenth is eternal felicitie, and punishment, accord- 
ing as everie one deserveth in this life. These are the ten keyes of 
this Holie Booke and ten strings of this Divine Psalter. 

Moreover to find which of these is the proper key and principal 
string of everie Psalme, learned Divines use foure especial wayes ; first, 
by the title added by Esdras, or the seventie-two Interpreters, for 
an introduction to the sense of the same Psalme. So it appeareth 
that the third Psalme treateth literally of David's danger, and 
deliverie from his sonne Absalom ; which is the eight key ; though 
mystically it signifyeth Christ's Persecution, Passion, and Resurrec- 
tion, which is the fift key. Secondly, if there be no title, or if it 
declare not sufficiently the key or principal matter conteyned, it may 
sometimes be found by allegation and application of some special part 
thereof in the new Testament. So it is evident (Acts iv. 25, xiii. 33 ; 
Heb. i. 5, and Heb. v. 5) that the second Psalme perteyneth to Christ, 
impugned and persecuted by divers adversaries. Which is the fift key. 
Thirdly, when greater things are affirmed of anie person, or people, 
as of David, Salomon, the Jewish nation, or the like, then can be 
verified of them, it must necessarily be understood of Christ or his 
Church, in the new Testament or in Heaven. So the conclusion of 
the 14th Psalme. He that doth these things shal not be moved for 
ever, cannot be verified of the tabernacle, nor temple of the Jewes, 
but of eternal Beatitude in heaven. Which is the tenth key. 
Though the greater part of the Psalme sheweth, that just and true 
dealing towards our neighbours is necessarie for attayning of eternal 
Giorie. Fourthly. When both the title and psalme, or part thereof, 
seeme hard and obscure, some part being more cleare, the true sense 
of al may be gathered by that which is more evident. So the title 
and former part of the fifth Psalme, being more obscure, are explained 



EXTRAORDINARY AND MISCELLANEOUS. 



583 



by the last verses, shewing plainely that God wil justly judge al men, 
both just and wicked, in the end of this world. Which is the ninth 
key. By these and like meanes the principal key being found, it 
wil more easily appeare what other keyes belong to the same, and 
what other strings are also touched. At least the studious may 
by these helps make some entrance, and for more exact know- 
ledge, search the judgement of ancient Fathers, and other learned 
Doctours. 

But besides this singular great commoditie, of compendious hand- 
ling much Divine matter in smal roome, this booke hath another 
special excellencie, in the kind of stile, and manner of uttering, 
which is meeter and verse in the original Hebrew tongue. And 
though in Greeke, Latin, and other Languages, the same could not 
in like forme be exactly translated, yet the number and distinction 
of Verses is so observed, that it is apt for musike, as wel voices as 
instruments, and to al other uses of God's servants. Neither is 
musical manner of uttering God's word and praises lesse to be 
esteemed, because profane poets have in this kind of stile uttered 
light, vaine, and false things. For the abuse of good things doth 
not derogate from the goodnes thereof, but rather commendeth the 
same, which others desire to imitate. And cleare it is, that this 
holie Psalmodie was before anie profane poetrie now extant. For 
Homer, the most ancient of that sorte, writ his poeme at least two 
hundred and fourtie yeares after the destruction of Troy, as Apoli- 
dorus witnesseth ; others, namely Solinus, Herodotus, and Cornelius 
Nepos, say longer, whereas King David our Divine Psalmist, reigned 
within one hundred yeares after the Trojans'* warrs. There were 
indeed, Amphion, Orpheus, and Museus, before David, but their 
verses either were not written, or shortly perished, onlie a confused 
memorie remaining of them, recited, altered, and corrupted by word 
of mouth, but before them were the sacred historie of Job almost al 
in verse, and the two Canticles of Moyses, (Exod. xv., Deut. xxxii.) 
It is moreover recorded that Jubal (long before Noe's floud) was the 
father of them that sang on harpe and organ. Musike therefore is 
marvelous ancient. But sacred Poetrie is in manie other respects 
most excellent, and most profitable. This holie Psalmodie (saith 
S. Augustine) is a medicine to old spiritual sores, it bringeth present 
remedie to new wounds, it maketh the good to persevere in wel doing, 
it cureth at once al predominating passions which vexe men's soules. 
A little after : Psalmodie driveth away evil spirits, inviteth good 



DOCTRINES OF THE CHURCH OF HOME. 



Angels to helpe us, it is a shield in night terrours, a refreshing of 
day travels, a guard to children, an ornament to yong men, a comforte 
to old men, a most seemlie grace to women. Unto beginners it is 
an introduction, an augmentation to them that goe forward in vertue, 
a stable firmament to the perfect ; It conjoyneth the whole church 
militant in one voice, and is the spiritual eternal sweet perfume of 
the celestial Armies, al Saints and Angels in heaven. 

To al this we may adde other causes, which moved the royal 
Prophet to write this divine poetrie. First, he had from his youth 
(by God's special providence) a natural inclination to Musike ; 
wherein he shortly so excelled, that before al the Musitians in Israel, 
he was selected to recreate King Saul, whom an evil spirite vexed. 
And his skil, together with his devotion, had such effect, that when 
he played on the harpe, Saul was refreshed and waxed better. 
For the evil spirite departed from him, saith the holie text. 
Wherfore he made these Psalmes, that himselfe and others might 
by singing them, employ this guift of God to his more honour. 
Secondly, Verse being more easie to learne, more firmely kept in 
mind, and more pleasant in practise, (for as wine, so musike doth 
recreate the hart of man,) the Holie Ghost condescending to man's 
natural disposition, inspired David to write these Psalmes in meeter, 
mixing the powre of Divine Doctrine with delectable melodie of song, 
that whiles the eare is allured with harmonie of musike, the hart is 
indued with heavenlie knowledge, pleasant to the mind, and pro- 
fitable to the soule. Thirdly, David singularly illuminated with 
knowledge of great and most divine Mysteries, indued also with 
most gracious disposition of mind, the man chosen according to 
God's owne hart would utter the same mysteries, with godlie instruc- 
tions and praises of God, in the most exquisite kind of stile ; that 
is in verse. For otherwise he was also verie eloquent in prose, as 
wel appeareth by sundrie his excellent and effectual discourses in the 
books of Kings and Paralipomenon. For which cause Moyses also 
described the passage of Israel forth of Egypt through the red sea 
in a Canticle, after that he had related the same whole historie more 
at large in prose, tbat al might sing, and so render thankes with 
melodious voice, and musical instruments praising God. Likewise 
in another Canticle he comprised the whole law, a litle before his 
death. So also Barac and Deborah, and after them Judith, song 
praises to God for their victories in verse. Salomon writ the end of 
his Proverbs, and a whole booke (intituled Canticles), and the 



EXTRAORDINARY AND MISCELLANEOUS. 



585 



Prophet Jeremie liis Lamentations in verse. Anna having obtained 
her prayer for a sonne, gave thankes to God, with a Canticle. The 
like did King Ezechias for recoverie of health. The Prophets Isaias, 
Ezechiel, Jonas, Abacuc, and the three children in the fornace : 
againe in the new Testament, the Blessed Virgin Mother, just 
Zacharie, and devout Simeon gave thankes, and sang praises to God 
in Canticles. 

Fourthly, Albeit the holie King was not permitted to build the 
gorgious Temple for God's service, as he greatly desired to have 
done, yet he provided both store of musitians (foure thosand in 
number, of which 288 were maisters to teach) and made these 
Psalmes as Godlie ditties, for this holie purpose, in al solemnities of 
feasts, and daylie sacrifice, when the Temple should afterward be built. 

Fiftly, he made these Psalmes not only for his owne and others' 
private devotion, nor yet so especially for the publike Divine Service 
in the Temple, and other Synagogues of the Jewes, but most prin- 
cipally for the Christian Catholike Church, which he knew should 
be spred in the whole earth. Foreseeing the marvelous, great, and 
frequent use.therof in the Christian Clergie, and Religious people 
of both sexes. As he prophecieth in divers Psalmes. Al the earth 
sing to thee, sing Psalms to thy name. Againe, I will sing 
Psalmes to thee, (o God) in the Gentiles, in al peoples and 
Nations. Which himselfe never did, but his Psalms are ever since 
Christ song by Christians, converted from gentilitie, as we see in 
the Churches service. For the whole Psalter is distributed to be 
song, in the ordinarie office of our breviarie everie weeke, and though 
extraordinarily, for the varietie of times, and feasts, there is often 
alteration, yet stil the greater part is in psalmes. Certayne also of 
the same Psalmes, are without change or intermission repeated everie 
day. And such as have obligation to the Canonical houres, must at 
least read the whole office privately, if they be not present where it 
is song. The office also of Masse, ordinarily beginneth with a 
Psalme. In Litanies, and almost al publike prayers, and in admi- 
nistration of other Sacraments and Sacramentals, either whole 
Psalmes, or frequent verses are inserted. Likewise the greatest 
part of the Offices of our B. Ladie, and for the dead, are Psalmes. 
Besides the seven penitential, and fifteene Gradual Psalms, at cer- 
taine times. So that Clergiemen's daylie office consisteth much in 
singing, or reading Psalmes. And therfore al Byshops especially, 
are strictly bound by a particular Canon to be skilful in the Psalmes 



586 



DOCTRINES OF THE CHURCH OF ROME. 



of David : and to see that other Clergiemen be wel instructed 
therin. According to the Holie Ghost's admonition, by the pen of 
the same royal Prophet, (Psalme xlvi.) Sing psalmes with know- 
ledge, and understanding them. Not that everie one is bound to 
know, and be able to discusse al difficulties, but competently, ac- 
cording to their charge undertaken in God's church. Otherwise 
everie one that is, or intendeth to a Priest may remember what God 
denounceth to him, by the Prophet Osee, chap, iv., Because thou 
hast repelled knowledge, I will repel thee, that thou doe not the 
function of Priesthood unto me. Thus much touching the authour, 
the contents, the poetical stile, and final cause of this holie Psalter. 

As for the name, S. Jerome, S. Augustine, and other Fathers 
teach, that whereas amongst innumerable musical instruments, six 
were more specially used in David's time, mentioned by him in 
the last Psalme. Trumpet, Psalter, Harpe, Timbrel, Organ, and 
Cimbal : This booke hath his name of the instrument called Psalter, 
which hath ten strings, signifying the ten commandements, and is 
made in forme (as S. Jerome and S. Bede suppose) of the Greeke 
letter A delta, because as that instrument rendereth sound from 
above, so we should attend to heavenlie vertues, which come from 
above : Likewise using the harpe, which signifyeth mortification of 
the flesh, and other instruments, which signifie and teach other 
vertues, we must finally referre al to God's glorie, rejoyce spiritually 
in hart, and render al praise to God. 

Psalme iv. 1. Douay, 1635. — Unto the end in songs, the Psalme 
of David. 

1635. — The Hebrew word Lamnatsea signifieth to him that over- 
commeth. And so the Hebrews interprete, that the Psalmes, which 
have this word in their titles, were directed either to him that 
excelled others in skil of musike or had authoritie over other niusi- 
tians : or to him, whose office was to sing victories and triumphes. 
But the Latin, according to the Greeke, hath In finem, Unto the 
end, (which most commonly signifying perpetuitie, or continuance 
unto the end of anie thing) in the titles of the psalmes rather sig- 
nifieth, that the matter conteyned in the Psalme perteineth to future 
times, or persons : especially to the new Testament. And so S. 
Augustine expoundeth it here of Christ, who is the end (or per- 
fection) of the law. Not that the principal contents belong to 
Christ, in his own person, but to his mystical bodie the Church, and 
faithful people, w T hom the Prophet here teacheth to have confidence 



EXTRAORDINARY AND MISCELLANEOUS. 



587 



in God, moderation in their affections, and patience in tribulation, 
which is the seventh key, proposing his owne example, and pro- 
phetically Christ's. The same wherto Christ exhorteth, saying : 
Joan xvi. nit. — Have confidence, I have overcome the world. Sig- 
nifying that his servants through his grace may also overcome it. 

Psalme iv. 6. Douay, 1635. — Sacrifice ye the sacrifice of justice, 
and hope in our Lord, manie say : who sheweth us good things. 

1635. — Not only external Sacrifice of divers kinds were necessarie 
in the law of nature and of Moyses, and one most excellent and 
complement of al, in the new Testament, but also spiritual sacrifice 
was ever and is required, and that of three sorts ; First, Sacrifice of 
sorow and contrition for sinnes, (Psalme 1.) An afflicted spirit is 
a sacrifice to God. The second is sacrifice of justice here men- 
tioned. The third is sacrifice of praise, (Psalme xlix.) Immolate to 
God the sacrifice of praise. Concerning the second proposed in 
this place ; He offereth sacrifice of justice, that rendreth to everie 
one that is due : first to God as our Creator, a resignation of our- 
selves, even our lives, at his divine pleasure ; as to our Maister, we 
must render faith and beliefe in al that he proposeth ; as to our 
Father, hope, confidence and reverential feare ; as to our Lord 
and King, payment of tribute, that is, observation of his law 
and commandments ; as to our Captaine, the travel of warfare in 
this life ; as to our Phisitian, patience and toleration, when he 
cureth our wounds by chasticement for sinnes ; as to our Spouse, 
chastity of body and mind, flying al carnal and spiritual fornication ; 
as to our Friend, frequent conversation in al acts of devotion. We 
owe to ourselves, that seeing we consist of soule and bodie, we keepe 
due subordination, that the soule and reason command, and the 
bodie and inferiour appetite obey ; as the servant must obey his 
master, and the handmaid her mistres. We owe to our neighbour 
love from the hart, instruction also from the mouth, and assistance 
by our helpe, according to his necessitie, and our abilitie ; yea 
thouo-h our neighbour be our enemie. But to other enemies con- 
trary things are due. To the world, contempt : because the goods 
of this world are smal, few, short, uncertaine, deceiptful, not satis- 
fying the mind, and mixed with manie evils and dangers. To the 
flesh we owe chasticement, and daylie care, so to feed it, that it 
serve the soule, and rebel not. To the divel we must render the 
shame that commeth by sinne, acknowledging our faults, and al 
truths, and so returne upon him al vanitie and lying, wherewith he 



588 



DOCTRINES OF THE CHURCH OF ROME. 



allureth and seduceth. Finally, to sinne itselfe, we owe hate and 
revenge, because it is the onlie evil that hurteth us ; and due punish- 
ment with zeale of justice, because it dishonoureth God. He that 
thus offereth sacrifice of justice, may justly, (as it foloweth in the 
Psalme) hope (yet not in himselfe, but) in our Lord. And lest 
anie should pretend ignorance, saying ; who sheweth (or teacheth) 
us good things ? as though they lacked instruction, the Prophet 
preventeth this vaine excuse, saying : The light of thy countenance 
o Lord (the light of reason which is the image of God, whereto we 
are created like) is signed upon us, fixed in our understanding, that 
we may see there is a God that ought to be served, and that he wil 
reward his servants. (Hebrews xi.) 

Psalme vi. 1. Douay, 1635. — Unto the end in songs, the psalme 
of David for the octave. 

1635. — Literally it seemeth that the psalmes which have,/o?* the 
octave in their titles, were to be song on an instrument with eight 
strings. So the Chaldee paraphasis translateth in citherns of eight 
strings. But prophetically S. Augustine and others expound it, to 
perteine to the Resurrection in the end of this world. So David, 
and al penitent sinners bewaile their sinnes, and doe pennance in 
this life for the octave, that is for the world to come. 

1816, 1813. — That is to be sung on an instrument with eight 
strings. S. Augustine understands it mystically, of the last resur- 
rection, and the world to come ; which is as it were, the octave, or 
eighth day, after the seven days of this mortal life ; and for this 
octave, sinners must dispose themselves, like David, by bewailing 
their sins whilst they are here upon earth. 

Psalme viii. 1. Douay, 1635. — Unto the end for presses the 
psalme of David. 

1635. — Most Hebrew Doctours say the word Gittith may either 
signifie the place where this psalme was made, or the musical instru- 
ment on which it was song. But most Christian doctours expound 
it literally, of Christ's Passion, who was stretched on the Crosse, and 
al his sacred bloud pressed, and drawne out of his bodie. Which 
metaphor Isaias also useth, demanding of Christ ; Why is thy 
clothing redde, and thy garments as theirs that tread in the urine 
p r esse 1 and answereth in Christ's person : I have troden the 
presse alone. S. Augustine also applieth it morally to the Church, 
where Christ is the vine, the Apostles are the branches and spreaders 
(that is preachers) of che Ghospel, Christians are the grapes, Chris- 



EXTRAORDINARY AND MISCELLANEOUS. 



589 



tian vertues are the wine. Namely patience and fortitude in afflic- 
tions. Wherby the good are purified, and severed from amiddes 
the reprobate, as wine is pressed out of the grapes, barreled, and 
laid up in sellers, and the huskes and camels cast to hogs, or 
other beasts. 

Psalme xiii. 5. Douay, 1635. — They have not invocated our 
Lord, there have they trembled for feare where no feare was. 

1635. — Not believing in God, they feared Idols, that is, divels : 
who indeed cannot hurt God's servants. 

Psalme xiv. 5. Douay, 1635. — That hath not given his money 
to usurie, and hath not taken guifts upon the innocent. 

1635. — Usurie excludeth from heaven. Likewise doing wrong 
for bribes. 

Psalme xvii. 13. Douay, 1635. — Because of the brightnesse in 
his sight the clouds passed, haile and coles of fire. 

1635. — God's splendour oppressing man's sense, yet instructeth 
him by his mervelous workes ; which mystically signify eth, that Christ 
illuminateth the world by his Apostles and other preachers, de- 
nouncing his justice, peace, and his wil in al things perteyning 
to man. 

Psalme xxi. 7. Douay, 1635. — But I am a worme and no man, 
a reproch of men and outcast of the people. 

1635. — God that comforteth his servants in their tribulations, 
left Christ without his ordinarie consolation, to suffer more then 
ever anie other did. Wicked persecuters respected not Christ as a 
man, but contemned him, as a very worme, as most reprochful of al 
men, as the basest of al the people. 

Psalme xxi. 15. Douay, 1635. — As water I am powred out : and 
al my bones are dispersed, my hart is made as waxe melting in the 
middes of my bellie. 

1635. — So weakened with paines of torments, as fluid water not 
able to consist. My bones and strongest parts of my bodie are 
weakned, verified when our Saviour fel downe under his crosse. The 
part that first and last liveth is weakned as soft waxe by heat of the 
fire, and ready to faile. 

Psalme xxi. 16. Douay, 1635. — My strength is withered as a 
potshard, and my tong cleaved to my jawes, and thou hast brought 
me downe into the dust of death. 

1 635. — Al my powers and radical humiditie is dried up, as a potter's 
vessel is baked in the furnace. Through exceeding great drought, 



590 



DOCTRINES OF THE CHURCH OF ROME. 



which our Saviour professed on the crosse, saying ; / thirst. Thus 
thou God hast suffered me to come to the last breath of life, next 
to death. Yet finally our Saviour gave up his spirit before he should 
have died. 

Psalme xxi. 18. Douay, 1635. — They have numbred al my 
bones. But themselves have considered and beheld me. 

1635. — Our Saviour's body was so racked on the crosse, that his 
bones might be seen and counted. 

Psalme xxi. 19. Douay, 1635. — They have divided my garments 
among them, and upon my vesture they have cast lot. 

1635. — The Souldiers that crucified our Saviour, taking his gar- 
ments for their praye, yet in mysterie of his Church divided not 
his coate. 

Psalme xxiv. 12. Douay, 1635. — Who is the man that feareth 
our Lord ? he appoynteth him a law in the way that he hath chosen. 

1635. — He that feareth God, which is the beginning of wisdome, 
receiveth five spiritual commodities here mentioned : 1st. God in- 
structed him by his law : 2nd. bestoweth al necessaries upon him : 
3rd. others shall imitate his good example : 4th. God wil protect 
him : 5th. According to God's covenant he shal enjoy the manifest 
sight of God for his eternal reward. 

Psalme xxix. 1. Douay, 1635. — A psalme of Canticle, in the 
dedication of David's house. 

1635. — The general name of Psalme common to this whole booke 
conteyning in al 150, is more particularly appropriated to some, 
which more specially were playd upon musical instruments, as on the 
Psalter, Harpe, 8zc. Others are called Canticles which were most 
usually song with humane voices, so this, called a jysalme of Can- 
ticle, signifieth that voices began the musike, and instruments were 
adjoyned. As contrariewise others are called Canticles of Psalmes, 
where instruments began and voices Mowed. After manie great 
tribulations King David prospering built an excellent house or place. 
And at his first dwelling therein, made this Psalme, beginning him- 
selfe to sing the same with voice, other musicians joyned with him 
in the praises of God and thankesgiving for his benefits. 

Psalme xxxiii. 8. Douay, 1635. — The Angel of our Lord shal 
put in himselfe about them that feare him : and shal deliver them. 

1635. — The proper guardian Angel of everie one. 

Psalme xxxiv. 11. Douay, 1635. — Unjust witnesses rysing up, 
asked me things that I knew not. 



EXTRAORDINARY AND MISCELLANEOUS. 



591 



1635. — Such false witnesse did rise against Christ. Things 
that were not : for God himselfe that knoweth al things, knoweth 
not that which neither was, is, nor can be. 

Psalme xli. 2. Douay, 1635. — Even as the hart desireth after 
the fountaines of waters ; so doth my soule desire after thee God. 

1635. — A hart waxing old, and burdened with much haire, and 
great homes, draweth a serpent into his nosethrels, so being infected 
with poyson, desireth most ardently to drinke, and afterwards casteth 
his homes, and haire, and becommeth as it were yong againe. With 
such fervent desire a true penitent, feeling himselfe infected with 
poyson of sinnes, seeketh the water of God's grace. 

Psalme xli. 3. Douay, 1635. — My soule hath thirsted after God, 
the strong living, when shal I come and appeare before the face 
of God. 

1635. — God is omnipotent, and indeed the only true living God ; 
divels who are honoured in idols, can doe no more then God per- 
mit teth, and so they can kil the soules that consent unto their ten- 
tations, but cannot restore spiritual life againe. The soule being 
justified, and stil assaulted with new tentations, desireth to be 
with God. 

Psalme xli. 7. Douay, 1635. — And my God, my soule is troubled 
toward myselfe ; therfore wil I be mindful of thee from the land of 
Jordan, and Hermonijm from the litle mountaine. 

1635. — Al this life is like to the smal streit place between Jordan 
and a litle hil called Hermonijm, but from this streitnes the hope of 
the just is, to be placed in heaven. 

Psalme xliii. 13. Douay, 1635. — Thou hast sold thy people 
without price ; and there was no multitude in the exchanges of them. 

1635. — In the destruction of Jerusalem the remnant of the people 
were sold for smal, as it were for no price. They had sold Christ 
for thirtie pence : and now no multitude nor number of money at al 
was given for them, but thirtie of them were sold for one penny. 

Psalme xlvii. 7. Douay, 1635. — Trembling tooke them. Their 
sorowes as a woman traveling. 

1635. — Nothing more moveth the hart, and affecteth al the bodie 
and soule, then spiritual cogitations of faith and religion, and ther- 
fore it is compared to a woman traveling with child, who hath most 
careful and grievous paines. 

Psalme xlviii. 5. Douay, 1635. — I wil incline mine eare unto a 
parable : I wil open my proposition on a Psalter. 



592 



DOCTRINES OF THE CHURCH OF ROME. 



1635. — Holie David harkened to God inspiring him, and declared 
to others that which he received from God, not only by his penne or 
tongue, but also for better instilling it into their minds, he sounded 
it upon the instrument called the Psalter, which had ten strings, 
signifying the observation of the ten commandments. 

Psalme L 9. Douay, 1635. — Thou shalt sprinkle me with hys- 
sope, and I shal be clensed ; thou shalt wash me, and I shal be made 
whiter then snow. 

1635. — Most merciful Lord thou wilt (as I see in the spirit of 
prophecie) sprinkle me, and al men with thy bloud from the Crosse, 
where- they shal give thee vinegre about hissope to drinke, by which 
washing I shal be cleane from sinne, and become in time pure, yea, 
whiter then snow. A figure of this hyssope was observed in Moyses' 
Law, signifying the livelie heat of Christ's infinite charitie. 

Psalme lvii. 5. Douay, 1635. — They have furie according to the 
similitude of a serpent : as of the aspe that is deafe, and stoppeth 
his eares. 

1635. — Their furie is unquiet, til they may wound the innocent 
with their poisonful sting, neither wil they barken to good admoni- 
tions, but stop their eares like an aspe, that layeth one eare close to 
the ground, and stoppeth the other with his taile. 

Psalme lxv. 17. Douay, 1635. — To him have I cried with my 
mouth, and have exulted under my tong. 

1635. — From the hart which is under the tong, and directeth the 
tong what to speake. 

Psalme lxvii. 19. Douay, 1635. — Thou art ascended on high, 
thou hast taken captivitie : thou hast received guifts in men : for 
even those that doe not believe, our Lord God to inhabite. 

1635. — Christ ascended with innumerable Angels attending upon 
him, caried with him the fathers of the old Testament, that had been 
captive, as man he received guifts of God, in and for men, his faithful 
servants, yea also he received for his merite, that innumerable which 
before were incredulous were converted, and God dwelt in their 
souls. 

1816, 1843. — Carrying away with thee to heaven those who before 
had been the captives of satan ; and receiving from God the Father : 
gifts to be distributed to men : even to those who were before un- 
believers. 

Psalme lxvii. 28. Douay, 1635. — There Benjamin a yong man, 

in excesse of minde. 



EXTRAORDINARY AND MISCELLANEOUS. 



593 



1635. — S. Paul, of Jacob's yongest sonne Benjamin, last called to 
the Apostleship, was chiefly sent to the Gentiles. 

Psalme lxxi. 10. Douay, 1635. The Kings of Tharsis and the 
ilands shal offer presents ; the Kings of the Arabians and of Saba 
shal bring gifts. 

1635. — The three Sages or Kings which adored our Saviour, and 
offered gold, frankincense, and myrrh, were the first that fulfilled 
this prophecie : and afterwards Constantin the Great, and other 
Emperours, Kings, and Princes. Amongst other ilands Great 
Bryttannie (the greatest of Europe) was converted to Christ, accord- 
ing to this prophecie : first, some few in the Apostles 5 time, more in 
the time of Eleutherius. Lastly, our English nation by S. Augustin, 
and others sent by S. Gregorie. 

Psalme lxxiii. 14. Douay, 1635. — Thou hast broken the heads 
of the Dragon ; thou hast given him for meate to the peoples of the 
^Ethiopians. * 

1635. — Of blacke divels. 

Psalme lxxvi. 11. Douay, 1635. — And I sayd, Now have I 
begun ; this is the change of the right hand of the Highest. 

1635. — Whiles I thus thought, I erred greatly, now I see and 
confesse that God suffereth al calamities for the good of his servants : 
and this I knew not by myselfe, but by the inspiration of God, 
making this change in me by his gracious hand. 

Psalme lxxvi. 17. Douay, 1635. — The waters saw thee, God, 
the waters saw thee ; and they were afrayd, and the depths were 
troubled. 

1635. — The red sea, and Jordan, felt thy divine power, and 
obeyed thy wil. 

Psalme lxxvi. 18. Douay, 1635. — A multitude of the sounding 
of waters ; the clouds gave a voice. 

1635. — Noise of waters meeting after the Israelites were passed, 
thunders and lightnings also hapned, to the terrour of the persecu- 
tors, though not mentioned in Exodus. 

Psalme lxxvii. 15. Douay, 1635. — He strucke the rocke in the 
desert, and gave them water to drinke, as in a great depth. 

1635. — In mount Horeb, and there was continual water in al the 
campe, which occupied neere foure miles in length and breadth. 

Psalme lxxvii. 25. Douay, 1635. — Bread of Angels did man 
eate, he sent them victuals in aboundance. 

1635. — Manna made by Angels. 

2 Q 



594 



DOCTRINES OF THE CHURCH OF ROME. 



Psalme lxxvii. 39. Douay, 1635. — And he remembered that 
they are flesh, spirit going, and not returning. 

1635. — Man's life is like the wind that stil passeth, and the same 
returneth not. As Aristotle teacheth. Here the Hebrewes note 
the middes of the Psalter, in 1263 verses, and so manie in the rest. 

Psalme lxxvii. 49. Douay, 1 635. — He sent upon them the wrath 
of his indignation, indignation and wrath and tribulation, immissions 
by evil Angels. 

1635. — In these general termes of wrath, indignation, and tribu- 
lation, the prophet comprehendeth al the other plagues, to wit, the 
third of seinifes, the fifth of pestilence, the sixt of boyles, in men 
and beasts, the ninth of darknes three dayes together. Al which 
God sent by the ministrie of divels, evil Angels. 

Psalme lxxxv. 16. Douay, 1635. — Have respect to me and have 
mercie on me, give thine empire to thy servant ; and save the sonne 
of thy handmaid. * 

1635. — A digression (usual to prophets) of Christ's empyre and 
kingdom the Church, given to him, being the sonne of an Immacu- 
late Vergin, the handmaid of God. 

Psalme lxxxv. 17. Douay, 1635. — Make with me a signe unto 
God, that they may see which hate me, and may be confounded, 
because thou, Lord, hast holpen me. 

1635. — The chief and principal signe of Christ's, and his churches 
glorie, is his Resurrection, prcefigured in Jonas. Wherby al enimies 
are confounded, either to their conversion, or to eternal damnation. 

Psalme xci. 11. Douay, 1635. — And my home shal be exalted 
as the unicorn's j and my old age in plentiful mercie. 

1635. — The just in confidence of a good conscience expect exalta- 
tion of their power, and great consolation in the end of their life. 

Psalme xci. 12. Douay, 1635. — And mine eie hath looked upon 
mine enimies, and the malignant rysing up against me, mine eares 
shal heare. 

1635. — Then shal the justice their enimies depressed ; and them- 
selves flourish, like the palme and ceder trees as foloweth. 

Psalme xcii. 1. Douay, 1635. — Prayse of Canticle to David him- 
selfe, in the day before the Sabbath, when the earth was founded. 

1635. — Praise to be song with voice : composed by David; the 
sixth day of the weeke, which is our Friday, in which day the Church 
of Christ was founded by his bloud shed on the crosse. 

Psalme xciii. 1. Douay, 1635.- — To David himselfe in the fourth 
of the Sabboth. 



EXTRAORDINARY AND MISCELLANEOUS. 



595 



1635. — The Hebrew letter Lamed, which ordinarily is prefixed 
to the dative case, or signifieth to, being set before proper names is 
a signe of the genitive case. Yet the Septuagint expresse it by the 
dative, and so doth the Latin ipsi David, and consequently our 
English hath, to David himselfe to shew a difference between sacred 
and profane writers. For in humane books the writer and authour 
is alone ; but in divine, the Holie Ghost is the proper authour, and 
a man is the writer. To signifie therefore the principal authour, 
David is sometimes named as the instrumental cause, to whom the 
Holie Ghost inspired this and other Psalmes, and by whom they were 
written. And when the titles expresse otherwise. A psalme of 
David, yet it is so to be understood, that the Holie Ghost is alwayes 
the principal authour, and David the instrumental, ministerial, or 
secondarie authour. But when other names are expressed either in 
the genitive or dative case, or howsoever, it proveth not that those 
men were the writers of the same Psalmes, but importeth some other 
thing, as by S. Augustine's judgement we noted in the proemial 
annotations, pages 3 and 4. Whereby is proved that this psalme 
was not written nor composed by Moses, as Hebrew Rabbins suppose, 
but by the Ptoyal Psalmist David. Made and ordinarily song in the 
4th day of the weeke, our wenesday, in which day Judas the traitor 
sold our Saviour Christ to his enimies. The revenge of which 
wickedness, and of al other sinnes, is here prophecied. 

Psalme xcv. 10. Douay, 1635. — Say ye among the Gentiles that 
our Lord hath reigned, for he hath corrected the round world, which 
shal not be moved ; he wil judge peoples in equitie. 

1635. — Divers ancient Doctours read more in this place. Our 
Lord hath reigned from the wood, to wit, Christ by his death on the 
crosse conquered the divel, sinne and death, and thence began 
to reigne. 

Psalme cii. 5. Douay, 1 635. — Who replenisheth thy desire in 
good things ; thy youth shal be renewed as the eagles. 

1635. — Aristotle and Plinie write that an Eagle decayeth not, 
nor ever dieth by old age, but the upper part of her beake stil 
growing, at last hindreth her from eating, and so she dieth of 
famine. Saadjas and other Hebrew Eabbins report that an Eagle, 
everie tenne yeares washeth herself in the sea, as in a bath, and 
then flying verie high burneth her fethers in the elemental fire, and 
new fethers growing she becommeth fresh, as in her first youth, til 
at last about an hundred yeares old she is not able to rise from the 

2 q 2 



596 



DOCTRINES OF THE CHURCH OF ROME. 



water, and so is drowned. S. Augustine more probably affirmeth 
that in long time her beake growing long and stopping her mouth 
that she cannot eate, she breaketh the upper hooked part thereof 
against a stone, and so receiveth meate, and recovereth strength, as 
in her youth. But whatsoever is the natural propertie of this kindlie 
bird, the Royal Prophet here instructeth us by the similitude of her 
long life, or by the renovation of her strength, that just men God's 
servants are spiritually renovated in Christ, the principal rocke, on 
whom the Church and al the faithful are built, either by receiving 
new strength by his grace in their soules, after they are weakened 
by sinne, as S. Jerom and Euthymius expound this place, or by re- 
stauration of their bodies glorified in the resurrection, as S. Augustin 
teacheth ; or by both, as most Catholike Doctours understand it. 
For one sense of holie Scripture excludeth not another ; especially 
when one is subordinate to the other, as here these two senses doe 
very wel concurre, seeing the state of the bodie after the resurrection 
dependeth upon the state of the soule at the time of death. 

Psalme ex. 10. Douay, 1635. — The feare of our Lord is the 
beginning of wisdom. 

1635. — Beginning with feare of God, bringeth at last by other 
degrees to true wisdom, which two are the first and last of the seven 
guifts of the Holie Ghost. 

Psalme cxiii. 4. Douay, 1635. — The mountaines leaped as 
rammes, and the litle hils as the lambes of sheepe. 

1635. — Either there was an earthquake, or some other moving of 
hils not mentioned by Moyses, or else the Psalmist speaketh of the 
rocks of the torrents, which bowed, that the Israelites might rest in 
Ar, and lie in the borders of the Moabites. 

1635. — General annotation upon the 118th Psalme, vol. ii. 
(page 212.) 

As this psalme is the longest in the whole psalter, so it seemeth 
to the ancient Fathers most profound in sense. And so much the 
harder to be understood, because also the very hardness thereof lieth 
hidden, which in divers other psalmes and parts of holie scripture, 
easily appeareth to the reader. But here the words being cleere, 
and the sense also plaine and easie in some points of doctrine, yet 
the more diligence is imployed, the more difhcultie is found in 
searching the whole sense and meaning of everie word and sentence, 
with the manner observed in composing it, and the frequent repe- 
tition of the same or like words. Al which maturely considered. 



EXTRAORDINARY AND MISCELLANEOUS. 



597 



caused that great Clerke and light of the Church S. Augustine to 
omite this Psalme, when he explicated al the rest. And when at 
last he added also this, he wittingly omitted one special difficultie 
which he doubted not to be conteyned in the manner of composing 
it, not onlie by order of the Hebrew Alphabet, as divers more 
Psalmes and some other parts of Holie Scripture, but more artificially 
then anie other, the first eight verses al beginning with the first 
letter Aleph, the next eight with the second letter Beth ; and so to 
the last of the two and twentie letters. Of which omission he yealdeth 
this only reason, because he found nothing (as he humbly affirmeth) 
that might properly perteyne thereunto, confessing also expresly, that 
whensoever he applied his cogitations to expound the text itself, it 
alwayes exceeded his habilitie. But finally to satisfie the often and 
earnest request of his brethren and friends, trusting (as alwayes) in 
God's special helpe, he largely expoundeth it, in thirtie two distinct 
Sermons. 

S. Ambrose also moved with like pietie, made two and twentie 
Sermons in exposition of this Psalme. Affirming in his Prologue, 
that amongst other Psalmes, especially this sheweth how great a 
Master King David was of moral good life. For al moral Doctrine, 
being of his owne nature sweete, yet most delighteth the eares, and 
gently toucheth the minde being uttered as here it is, with pleasantnes 
of verse, and sweetnes of song. Againe, whereas this Boyal Prophet 
in manie places of this booke powreth out sentences of moral psalmes 
or songs, as bright starres that shine and glister to al the world, 
here most excellently he produceth a more singular mirrour, as the 
sunne, of ful light, burning with meridian heate. And for the 
profit of al, the better to draw our attentions to learne that we may, 
though we cannot attaine to al that we would, he disposed this 
Psalme through al the Alphabet : that as children beginning with 
the first letters, make entrance to further knowledge ; so by the 
same beginnings we should lay the first foundation, and thereupon 
proceede in our spiritual building, towards perfection in good life, 
the true service of God. Which is yet further insinuated (as the 
same Doctour teacheth) by the eight verses continually beginning 
with the same letter, and so other eight in order through the whole 
Alphabet, to signifie that after seven dayes travel in this temporal 
life, we may come to that unitie, which we expected in the eight day 
of resurrection, when we hope to rise revived in our Lord Jesus, in 
newnes of eternal life. 



598 



DOCTRINES OF THE CHURCH OF ROME. 



Likewise S. Basil in the argument of this Psalme admonished, 
that wheras holie David, according to divers states which he passed, 
writte divers psalmes, as when he fled from his enimies, when he 
lamented his distresses, mourned in pensivenes, enjoyed peace and 
comfort, ranne a right course of vertue, fel from God by sinne, and 
againe returning observed God's lawes ; in this one psalme he com- 
prehendeth al his prayers made to God at sundrie times, and here 
proposeth the same, a certaine profitable moral doctrine, to al sorts 
and states of men. Neither doth he pretermite doctrinal points of 
faith, but interposeth them also with moral documents, in such sorte, 
that this one psalme may suffice to teach the well-disposed how to 
attaine to perfection in vertue, to stirre up the sloathful unto dili- 
gent care of their soules, to recreate the desolate with spiritual con- 
solations, and briefly it administreth al kind of medicine to the 
divers passions of mortal men. 

For the like judgements of other Fathers we remitte the learned 
reader to S. Hilarie and others, but cannot wel omitte a brief in- 
struction of S. Jerom, who in his epistle to Paula Urbica, not onlie 
sheweth the interpretation of the two and twentie letters, but also 
explicateth their sense in this place, by connecting them into certaine 
short sentences, in this manner : — 

Aleph Beth Gimel Daleth 

Doctrina Donius Plenitudo Tabularum 
Doctrine Of the house Fulnesse Of tables 
Which is the first connexion, signifying that the Doctrine of the 
house, that is the Church of God, is found in the fulnes of divine 
bookes. 

The second connexion is 
He Vau Zain Heth 

Ista Et Hoec Vita 

This thing And This Life 

For what other life can there be without knowledge of Scriptures j 
wherby also Christ is knowen, who is the life of them that believe 
in him. 

The third connexion is 
Teth Jod 
Bonum Principum 
Good Beginning 
Albeit we now rould know al things which are written, yet we 
know but in part, and in part we prophecie ; for we see now by a 



EXTRAORDINARY AND MISCELLANEOUS. 



599 



glasse in a darke sort, but when we shal be worthie to be with 
Christ, and shal be like to Angels, then doctrine of books shal cease 
and then we shal see face to face ; the Good Beginning even as he is. 
The fourth connection is 
Caph Lamed 
Manus Discipline sive cordis 

The hand Of discipline, or of hart. 

The hands are understood in worke, hart and discipline are under- 
stood in sense or meaning, because we cannot rightly doe anie thing, 
unles we first know what things are to be done. 

The fifth connexion is 
Mem Nun Samech 

Exipsis Sempiternum Adiutorium 

Of them Everlasting Helpe. 

This needeth not explication, for it is manifest as the light that 
from Scriptures are eternal helps. 

The sixth connexion is 
Ain Phe Sade 

Fons sive Oculus Oris Justitiae 
Fountaine or eye Of the mouth Of justice. 
According to that which we have expounded in the fourth con- 
nexion ; that deeds and intention must concurre. 

The seventh connexion, which is last, in which number of seven 



is also mystical understanding. 

Caph Ees Shin Thau 

Vocatio Capitis Dentium Signa 

Vocation Of the head Of teeth Signes. 



Distinct voice is produced by the teeth, and in these signes we 
come to the head of al which is Christ, by whom we have accesse to 
the everlasting Kingdom. 

Or, thus, (not transposing the wordes) By vocation of Christ the 
head, through distinct voice of signes (for words are signes shewing 
the mind) we are conducted to the eternal kingdom, the happines 
which al men desire. 

What I pray thee (saith this holie Doctour) is more sacred then 
this mysterie, what more pleasant then this delight ? what meate, 
and what honey are sweeter, then to know God's wisdom, to enter 
into his secret closset, to behold the sense of our Creatour ; and to 
teach the words of thy Lord God, ful of spiritual wisdom, which are 
derided by the wise of this world. 

We must also advertise the reader of the like discourses of ancient 



600 



DOCTRINES OF THE CHURCH OF ROME. 



Fathers (over long to be here recited) concerning the manifold high 
praises of God's law, conteyned in this Psalme, with frequent repe- 
tition of certaine Synonyma words, signifying the same thing, in 
al fourteen, to wit : The law of God, his Wayes, Testimonies, Com- 
mandments, Precepts, Statutes, Justifications, Judgements, Justice, 
Equitie, Veritie, Wordes, Speaches, and Sermons : of which there 
is commonly one in everie verse, and sometimes two or three in the 
same verse. But our English tongue hardly sufficing rightly to dis- 
tinguish the three last, which in latin are Verba, Eloquia, Sermones, 
we translate Words only, adding in the Margen, Eloquia, and Ser- 
mones when they occurre. 

Leaving therfore larger commentaries to others ; we shal prosecute 
our wonted manner of briefe glosses. Only here premonishing the 
diligent readers, especially Clergimen (ourselves and our brethren) 
who everie day sing or read this whole Psalme in the Canonical 
houres to observe two particular points of Christian doctrine, evi- 
dently proved by manie places of this psalme. The one against the 
Pelagians heresie, denying the necessitie of God's special grace in 
meritorious workes. For the Psalmist often here inculcateth man's 
insufficiencie, that of himselfe, and by natural forces, he cannot 
keepe the commandments of God, but needeth alwayes the particular 
grace of God, as wel to believe in him, to repent for sinnes, and to 
begin good workes ; as to proceede, and persevere in good state to 
the end. The other against the heresie of our time, denying merite 
by grace and freewil. For here it is also manifest, that God's grace 
maketh man able to keepe his commandments, and by keeping them 
to become just in this life, and so to merite eternal glorie. Sundrie 
other principal Articles of Christian Catholike Religion are likewise 
comprised in this one Psalme ; but especially moral doctrine. 

1816, 1843. — Aleph. The first eight verses of this psalm in the 
original begin with Aleph, which is the name of the first letter of 
the Hebrew Alphabet. The second eight verses begin with Beth, 
the name of the second letter of the Hebrew Alphabet : and so to 
the end of the whole Alphabet, in all twenty-two letters, each letter 
having eight verses. This order is variously expounded by the holy 
fathers ; which shews the difficulty of understanding the holy scrip- 
tures, and consequently with what humility and submission to the 
Church they are to be read. 

Psalme cxlvi. .9. Douay, 1635. — Who giveth to beasts their 
food, and to the yong ravens that cal upon him. 

1635. — Both sacred and prophane authours, testifie, that ravens 



EXTRAORDINARY AND MISCELLANEOUS. 



601 



seeing their yong ones, either without fethers, or to have whitish, 
unlike to theirs, as suspecting that they are not their owne birdes, 
but of some other kind, leave them destitute of meate : therefore 
God the authour of nature, and conserver of al kindes of creatures, 
by his special providence, feedeth them, either by a certaine dew 
hanging neere them in the ayre, as Isidorus supposeth, or by litle 
beasts or flyes, sent by God's providence, which they catching into 
their mouths, are nourished and brought up, as S. Chrysostom 
teacheth, or by what other meanes soever, al agree that yong ravens 
are neglected by their parents, and are fed mervelously by God's 
ordinance, by which example the Psalmist sheweth, that much more 
God hath care of men ; especially of such men, (saith S. Chrysostom) 
as honour him with hymnes and praises, whom also he hath called 
to be his peculiar people, and his owne portion and inheritance. 

Proverbs xxxi. 10. Douay, 1635. — A valiant woman who shal 
finde ? far, and from the utmost borders is the price of her. 

1635. — Upon occasion of his mother's most prudent admonition, 
the wise man singularly praiseth a perfect vertuous woman. And 
that in an exquisite kind of style, in Tetramical Jambike verse, 
with perfect order and number of the Alphabet letters, signifying as 
S. Jerom teacheth, that as none can reade, or speale words, unles they 
first learne to know the letters, so we can not attaine to know the 
greater Mysteries in holie Scriptures, except we beginne with moral 
good life according to that the Prophet sayth, By thy commandments 
I have understood. And therfore wise Salomon, by instinct of the 
Holie Ghost, as wel by the manner of style as by the doctrine con- 
teined, concludeth his Booke of Parables with praise both of the 
Church in general, which hath al the vertues, and good properties 
here mentioned, and of everie faithful soule, sincerely serving 
God, which either in deed, or in desire of mind, hath such part 
of them, as may suffice to the attaining of eternal life. For con- 
cerning the whole church, S. Augustin, S. Beda, and other fathers 
shew it evidently: Touching also particular soules, not onlie of 
holie men, but also of women, the frailer sexe, holie scriptures, 
and Ecclesiastical Monuments yeald manie examples, besides the 
most Excellent and Immaculate Virgin, Mother of God : as of Sara, 
Rebecca, Lia, Bachael, Elizabeth, Marie Magdalen, Martha, and 
innumerable others, most precious pearles, deare spouses of Christ, 
and singular ornaments of his Church. 

Ecclesiastes i. 4. Douay, 1635. — Generation passeth and gene- 
ration commeth ; but the earth standeth for ever. 



602 



DOCTRINES OF THE CHURCH OF ROME. 



1635. — In the end of this world the earth shal be purified, and so 
remaine for ever. 

Ecclesiastes i. 10. Douay, 1635. — Nothing under the sunne is 
new, neither is anie man able to say, Behold this is new ; for it hath 
already gone before in the ages that were before us. 

1635. — Men's soules dayly created are of the same kind as 
Adam's soule. Other creatures either were in their kinds from 
the beginning of the world, or are pro-created of divers kinds pre- 
existing. 

Ecclesiastes i. 18. Douay, 1635. — For that in much wisdom 
there is much indignation ; and he that addeth knowledge, addeth 
also labour. 

1635. — How much more anie man profiteth in wisdom, so much 
more he is angrie with himself for the evils which he hath done : so 
much better he knoweth the strict judgement of God, which he must 
passe, so much more he understandeth the want of perfect wisdom : so 
much more he seeth that labour is required to proceede in vertue : 
and to conserve that smal portion which he hath gotten. Neither 
is anie man ordinarily assured that he hath gotten anie part of true 
wisdom : for he knoweth not whether he be worthie of love or hate. 

Ecclesiastes v. 5. Douay, 1635. — Give not thy mouth to make 
thy flesh to sinne, neither say thou before the Angel, There is no 
providence ; lest perhaps God being wrath against thy words, dissi- 
pate al the workes of thy hands. 

1635. — The proper Angel which associateth everie man. 

Ecclesiastes xii. 1. Douay, 1635. — Remember thy Creatour in the 
dayes of thy youth, before the time of affliction come, and the yeares 
approch, of which thou maist say : They please me not. 

1635. — An admonition to al in general to live wel in this world, 
remembring the day of general judgement, before which such signes 
shal come as are described here, and by our Saviour, Matthew xxiv. 
And likewise everie one is admonished in particular to serve God 
diligently whiles he hath time, before death come, when al his senses 
and former helpes shal faile. 

Ecclesiastes xxvi. 28. Douay, 1635. — Two sorts have appeared 
unto me hard and dangerous : a merchand is hardly rid of negligence, 
and a viteler shal not be justified from the sinnes of the lips. 

1635. — Those that keepe innes or ale-houses are alwayes talking, 
as willing to please al, but in much talke wanteth not sinne. 

1816, 1843. — From negligence, that is from the neglect of the 
service of God ; because the eager pursuit of the mammon of this 



EXTRAORDINARY AND MISCELLANEOUS. 



603 



world, is apt to make men of that calling forget the great duties of 
loving God above all things, and their neighbours as themselves. 

A huckster, or retailer of wine. Men of that profession are both 
greatly exposed to danger of sin themselves, and are too often acces- 
sory to the sins of others. 

Ecclesiastes xliii. 2. Douay, 1635. — The sunne in sight de- 
claring at his comming forth, a mervelous instrument, the worke of 
the Highest. 

1635. — Of al sensles creature, yea and of sensible also, that have 
not reason, the sunne is most excellent. Of which al corporal crea- 
tures receive their light ; and by whose influence al generation of 
creatures proceedeth ; wherof is this maxime in Philosophic, that 
The sunne and man beget a man. And Aristotel calleth the sunne 
the father of men, and of Gods. But the faithful know it is a crea- 
ture inferiour to man, in respect of his reasonable soule, and in them 
both, and in al other creatures, acknowledge super-excellent and in- 
finite majestie in God. 

Ecclesiastes xlviii. 10. Douay, 1635. — Who art written in the 
judgements of times, to appease the wrath of our Lord, to reconcile 
the hart of the father to the sonne, and to restore the tribes of Jacob. 

1635. — Amongst other quarels, Protestants except against the 
authentical authoritie of this booke, because the authour saith, that 
Enoch and Elias shal come againe, to appease the wrath of our 
Lord, to reconcile the father to the sonne, and to restore the tribes 
of Jacob. But that this is no just exception is clere by other holie 
scriptures, where the same uniforme doctrine of the whole Church is 
no lesse evident, then in this Booke. For God himselfe saith the 
same also by the mouth of his prophet Malachie ; Behold I wil send 
you Elias the prophet, before the day of our Lord come, the great 
and dreadful. Christ also sayth, Elias indeed shal come, and restore 
al things. Whereupon S. Chrysostom, after he hath shewed how 
terrible Antichrist shal be, by reason of his temporal power, crueltie, 
and wicked lawes, he addeth, Feare thou not, He shal only have 
force in the reprobate, that perish. For then also Elias shal come, 
to fortifie the faithful. Likewise the words in the Apocalyps : I 
wil give to my two witnesses, and they shal prophecie a thousand 
two hundred and threescore dayes, were ever invariably understood 
by tradition, from the first preachers of Christ (as the ancient writer 
Aretas testifieth) that Enoch and Elias shal come, and admonish al, 
not to give credite to the deceiptful wonders of Antichrist, and that 



601 



DOCTRINES OF THE CHURCH OF ROME. 



they shal travel in this testimonie the space of three yeares and a 
half. For 1260 dayes come very nere to that space of time. 

Isaie vi. 2. Douay, 1635. — Seraphims stoode upon the same ; 
six wings to one, and six wings to the other ; with two they covered 
his face, and with two they covered his feete, and with two they flew. 

1635. — Neither Isaie, nor Moyses, nor anie other mortal man did 
ever see God in himselfe, but only shadowed. Yet the wicked 
calumniously accused, condemned, and put Isaie to cruel death, upon 
pretence of blasphemie, for saying that he saw God. Which he 
otherwise said not, but covered by the wings of the Seraphims. 

Isaie xiv. 12. Douay, 1635. — How art thou fallen from heaven, 
Lucifer, which didst rise in the morning? art thou fallen to the 
earth, that didst wound nations ? 

1635. — As Lucifer the greatest divel, so Nabuchadonosor King 
of Babylon fel through pride into extreme miserie. 

1816, 1843. — Lucifer, day star. All this according to the 
letter, is spoken of the King of Babylon. It may also be applied in 
a spiritual sense, to Lucifer the prince of devils, who was created a 
bright angel, but fell by pride and rebellion against God. 

Isaie xix. 1. Douay, 1635. — The burden of iEgypt. Behold, 
our Lord wil ascend upon a swift cloude, and wil enter into JEgypt, 
and the idols of iEgypt shal be moved at hi3 presence, and the hart 
of iEgypt shal melt in the middes therof. 

1635. — When our B. Saviour was caried in his infancie by his 
mother into iEgypt, the idols of that countrie lost their powre. And 
the inhabitantes were specially blessed, and afterwards very manie 
believed in, and sincerely served him. 

Isaie xxviii. 24. Douay, 1635. — Wil the ploughman plowe al 
the day to sow, wil he cut and harrow his ground ? 

Isaie xxviii. 27. Douay, 1635. — For gith shal not be threshed 
with instruments that have teeth, neither shal the wayne wheele 
turne about upon cummine ; but gith shal be beaten out with a 
rodde, and cummine with a staffe. 

Isaie xxviii. 28. Douay, 1635. — But bread corne shal be broken 
smal, but the thresher shal not thresh it for ever, neither shal the 
wayne wheele vexe it, nor breake it with the teeth therof. 

1635. — As husbandmen dispose their workes in order; so God 
sometimes worketh miracles, sometimes giveth benefites, sometimes 
sendeth afflictions, and greater to some then to others, but none are 
continually afflicted without intermission. 



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Isaie xxix. 11. Douay, 1635. — And the vision of al shal be 
unto you as the words of a Booke sealed ; which when they shal give 
to him that knoweth letters, they shal say. Read this ; and he shal 
answer, I cannot, for it is sealed. 

1635. — Scribes and Pharisees pretending knowledge of scriptures 
cannot read Christ in the Prophets, because these books are sealed 
(or locked) and they have not the key. 

Isaie xxix. 12. Douay, 1635. — And the Book shal be given to 
one that knoweth not letters, and it shal be sayd unto him : Reade, 
and he shal answer, I know not letters. 

1635. — The Gentiles could not reade Christ in these books, be- 
cause they knew not letters of the holie scriptures. 

Isaie xxx. 26. Douay, 1635. — And the light of the moone shal 
be as the light of the sunne, and the light of the sunne shal be 
sevenfold, as the light of seven daies, in the day when our Lord shal 
bind up the wound of his people, and shal heale the strok of their 
wound. 

1635. — The claritie in sunne and moone shal be after the general 
resurrection. 

Isaie xxxii. 4. Douay, 1635. — And the hart of fooles shal 
understand knowledge, and the tongue of mafflers shal speake readily 
and plaine. 

1635. — Albeit manie things in this and other places perteyne 
first and literally to the old testament ; yet al are in figure, and 
some things have no other literal sense but of the new testament. 
As this Prophecie of inaffling, or unperfect tongues, to speake readily, 
is fulfilled in the Church of Christ : plainly and distinctly confessing 
al Mysteries of Catholike faith and religion ; and the like, which 
cannot be verified in the Jewish people. 

Isaie xli. 1. Douay, 1635. — Let the ilands hold their peace 
before me, and the Gentiles change their strength, let them come 
neere, and then speake, let us approch to judgement together. 

1635. — God's expostulation with Ilands and other Gentils living 
in idolatrie, which implieth a prophecie of their conversion to Christ, 
perteyneth amongst others very particularly to our Great Britanie, 
the greatest and most renowned Hand of Europe. 

Isaie xlv. 1. Douay, 1635. — Thus sayth the Lord to my Christ 
Cyrus, whose right hand I have taken to subdew the Gentiles, before 
his face, and to turn the backes of Kings, and to open the doores 
before him, and the gates shal not be shut. 

1635. — Because al kings that reigne among the Jewes were 



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anointed with oyle, Cyrus is called Christ, though he was not 
ordayned with this ceremony of anointing. 

Isaie xlv. 4. Douay, 1635. — For my servant Jacob and Israel 
myne elect, and I have called thee by thy name : I have resembled 
thee, and thou hast not knowen me. 

1635. — S. Jerom noteth here out of Josephus that Cyrus finding 
his name long before prophecied by Isaias, become very benevolous 
to the Jewes, loving them as the familiar servants of God. 

But though he knew and professed one God, and no other, yet he 
was not converted in al points of religion, neither served God according 
to that general knowledge he had, and so knew not God rightly. 

Isaie 1. 1. Douay, 1635. — Thus saith our Lord, What is this 
bill of the divorse of our mother, wherewith I have dismissed her ? 
or who is my creditour, to whom I sold you ? Loe you are sold for 
your wicked deeds, I have dismist your mother. 

1635. — God divorced not the synagogue from him of hardnes of 
hart. 

Neither delivered her for payment, as though he were in debt, to 
anie creditour. 

But her owne revolt and inequities separated her from Christ. 

Isaie 1. 4. Douay, 1635. — The Lord hath given me a learned 
tongue, that I may know to stay him up that is wearie, with a word ; 
he stirreth up in the morning, in the morning he stirreth up mine 
eare, that I may heare him as a master. 

1 635. — Skil of tongue how to speake and discretion when and 
where, was given to Isaias, much more (saith S. Jerom) to Christ 
who spake in his life, was silent in his passion, and now speaketh 
by his Apostles, and other pastours. 

Isaie lii. 3. Douay, 1635. — Because thus sayth our Lord, You 
were sold for nought and without silver you shall be redeemed. 

1635. — The Jewes had not wronged the Babylonians, neither had 
mankind sinned against the divel, but both had offended God, who 
of his bountie payde man's ransom ; which no other man was able 
to pay. 

Isaie lvii. 16. Douay, 1635. — For I wil not contend for ever, 
neither wil I be wrath unto the end ; because the spirit shal proceede 
from my face, and breathings I wil make. 

1635. — To the humble and contrite penitents God sheweth al 
benignitie and granteth wished good things : as prosperous winds to 
seafayring travelers, and the like. 

Isaie lx. 6. Douay, 1635. — The inundation of camels shal cover 



EXTRAORDINARY AND MISCELLANEOUS. 



607 



thee, the dromedaries of Madian and Epha, al of Saba shal come, 
bringing gold and frakincense, and shewing forth prayse to our Lord. 

1635. — This prophecie began to Sages who came on swift beasts 
to adore Christ, and offered guifts. 

Isaie lx. 9. Douay, 1635. — For the ilands expect me, and the 
ships of the sea in the beginning, that I may bring thy sonnes from 
afarre ; their silver and their gold with them, to the name of the 
Lord thy God, and to the holie one of Israel, because he hath 
glorified thee. 

1635. — This is fulfilled in great Britaine, Ireland, and other 
ilands, as Tertullian, Grigen, and S. Beda prove against the Jewes, 
and S. Chrysostom against the Gentils. 

Isaie lx. 11. Douay, 1635. — And thy gates shal be open con- 
tinually, day and night they shal not be shut, that the strength of 
the Gentils may be brought to thee, and their Kings may be brought. 

1635. — This was accomplished when the Romane Emperours and 
other Monarchs and nations received the faith of Christ. 

Isaie lx. 13. Douay, 1635. — The glorie of Libanus shal come to 
thee, the fire tree, and boxe tree, and pine tree together, to adorne 
the place of my sanctification, and the place of my feete I wil glorifie. 

1635. — S. Jerom compelled (as he saith) to leave the historical 
sense, because it is not convenient to say, The wals and foundation 
of Jerusalem were adorned with precious stones, and the temple 
which should be most glorious, was made of wood, expoundeth this 
place of excellent men. 

The holie most eloquent man Cyprian the martyr, and the Con- 
fessour of our time Hilarius, doe they not seeme to thee the high 
trees that have built the Church of God. 

Isaie lxvi. 1. Douay, 1635. — Thus saith our Lord, Heaven is 
my seate, and the earth my foote stoole : what is this house that 
you wil build to me ? and what is this place of my rest ? 

1635. — Lest anie should interprete these prophetical promises (as 
the Jewes doe,) only of the restauration and re-edification of Jem- 
salam and the Temple, the Prophet here sheweth that albeit God 
sanctified the Temple, and granted manie benefites to those that 
served him therein, yet his proper seate is not in anie material 
temple or terrestrial place, but in heaven. And therefore Temples 
and Churches are indeed ordayned for faithful people to serve him 
in, and to signifie, that as these places are more holie than ordinarie 
houses, so heaven is infinitely more glorious then anie earthlie palace, 



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DOCTRINES OF THE CHURCH OF ROME. 



yet God is not conteyned in anie place, but exceedeth al. To which 
purpose S. Steven (Acts vii.) alleadgeth and urgeth this place : and 
also S. Paul (Acts xvii.) that God dwelleth not, or is not concluded 
in temples, neither needeth them for his owne use, but is rightly 
served in them, by those that lift up their minds to him, as dwelling 
in heaven and replenishing al places. 

1816, 1843. — This is a prophecy that the temple should be 
cast off. 

Isaie lxiv. 15. Douay, 1635. — Because loe our Lord wil come in 
fyre, and his chariots as a whirlwind, to render his furie in indigna- 
tion, and his rebuking in flames of fyre. 

1635. — Immediately before Christ come to judge, this whole world 
shal be destroyed by fire. 

Isaie lxvi. 20. Douay, 1635. — And they shal bring al your 
brethren of al nations a guift to our Lord, upon horses, and in 
chariots, and in horse litters, and on mules, and in coches, to my 
holie mountaine Jerusalem, sayth our Lord, as if the children of 
Israel should bring in a guift in a cleane vessel into the house of 
our Lord. 

1635. — Men of al nations shal be brought into the Church by the 
ministrie of particular Angels. 



Richard Barrett, Printer, 13, Mark Lane, London. 



